Genesis - part 1
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Genesis - part 1
Dr. Martin Luther's
Complete Writings,
published by
Dr. Joh. Georg Walch.
First volume.
Interpretation of the first book of Moses.
First part.
New revised stereotype edition.
St. Louis, Mo.
CONCORDIA PUBLISHING HOUSE.
** Dr. Martin Luther's**
Interpretation of the first book of Moses.
First part.
Published in German language
from
Dr. J. G. Walch.
Newly published on behalf of the Ministry of the German Lutheran Church.
Synod of Missouri, Ohio and other states.
St. Louis, Mo.
CONCORDIA PUBLISHING HOUSE.
Foreword.
In the name of God, the first volume of the old Walch edition of Dr. Luther's works, well known and highly esteemed in the Lutheran Church, is hereby presented to the public in a renewed form and shape! The Pastoral Conference of the Western District of the Lutheran Synod of Missouri, Ohio and other states dealt in September 1879 with the question whether a new edition of the works of Luther by Dr. J. G. Walch would not be in the interest of our Synod. Reference was made to the twofold circumstance that the copies of the old edition are becoming increasingly rare, and that the Erlangen edition, which lacks the valuable, longer prefaces and the translations of the Latin writings, does not replace Walch's edition. Thus, the conference decided, in the name of the ministry of the Lutheran Synod of Missouri, Ohio, and other states, to procure a new, revised edition of Luther's works according to Dr. Joh. G. Walch, and determined that P. G. Stƶckhardt, with the assistance of E. W. KƤhler, should take over the editing.
After the Ministry of the Synod and the Directorate of the Synodal Printing Office had agreed to this project, the aforementioned went to work together and first tackled the revision of the first volume of this edition, containing the first part of the interpretation of the first book of Moses. In difficult cases, they sought the opinion of Doctor and Professor of Theology C. F. W. Walther, who was placed at their side by the conference as a counselor. The old translation with its comprehensible, popular language was to be essentially retained. Since, however, the most important thing in an edition of Luther's works is to capture the meaning and opinion of Luther himself as accurately as possible, the translation published by Walch was again compared with the Latin original. The following changes seemed to be necessary in such a revision. The incorrect and inaccurate versions have been corrected, incomprehensible expressions have been replaced by clearer ones, complex paraphrases have been shortened, superfluous additions, e.g., the passages preceding each chapter, have been removed.
** VI Foreword . VII**
The book has been edited for clarity and clarity, but supplementary remarks from the more recent Luther literature have been included, and from time to time explanatory notes have been added. Printing and layout will commend themselves to the readers. Above each page, the corresponding page number of the old Walch edition is noted under W. I, II 2c., of the Erlangen Latin edition under E. I, II 2c. The German of the old translation has been clarified according to the rules of the newer orthography. The rather laborious correction of the printed sheets was done by Mr. Christian Kƶrner.
May this new edition of Luther's works stimulate and spur Lutheran Christians to diligently and eagerly listen to the voice of their teacher, the prophet of the last days.
listen! Just the interpretation of the first book of Moses contains, as is also noted in the prefaces, a short, clear summa of Luther's teaching, which is taken directly from God's Word. The double anniversary of this year, the 350th anniversary of the handing over of the Augsburg Confession, as well as the 300th anniversary of the first publication of the Book of Concord, has seriously reminded Lutheran Christianity to be faithful with the treasures handed down to it by the Fathers. Among these treasures are especially Luther's writings. By God's great grace, the unadulterated teachings of Luther, long forgotten and buried, have been made accessible anew to the Lutheran Church in North America. Let us prove our gratitude for this blessing of God also by researching and studying Luther's teachings from Luther himself - for the strengthening and fortification of our most holy faith!
St. Louis, on Reformation Day, 1880.
The Editors.
** Foreword by Dr. Walch.**
I.
Among the glorious gifts of grace that God had placed in the blessed D. Martin Luther, as the chosen instrument of the blessed Church Reformation, one of the most distinguished was that he not only loved the divine Word with all his heart and indeed held it higher than many thousands of pieces of gold and silver; but also possessed a deep insight into it and was proficient in the Scriptures of the Old and New Testaments. The goodness and wisdom of God had united both in a high degree in his soul. He was indeed a great lover of the divine word, and found in it his greatest pleasure, when he could deal with it, recognize from it the way he should walk, fortify himself in his faith by it, and in the many and various tribulations he had to experience, draw from it some consolation, of which he gave many samples and at the same time left behind unimpeachable testimonies, which confirm what is praised of him in this respect. For he showed such love and respect for the Scriptures at every opportunity. From the beginning of his academic office until its conclusion, he read constantly and tirelessly about it and sought to make it known to his listeners: he based his teachings solely on it and was therefore firm and immovable in them. Against his adversaries he used it as the sword of the spirit; thereby he drove them into a corner and refuted them with all their errors, so that they were unable to do anything against him, which happened especially with the papists. He gives the most emphatic praise to such divine Scripture and admonishes all,
to read it diligently and to call upon God for true enlightenment if they want to attain the right knowledge and promote their salvation. Among other things, he says: "Therefore, the word of God should be held in honor and esteem. For it bringeth forth much fruit; and though it doeth not so with the crude and ungodly, yet it doeth so with the thirsty that receive it, and they are made superfluous, and are refreshed with a river thereby"; and again, "Thou shalt know that the holy scriptures are such a book, which maketh foolish the wisdom of all other books, because none teacheth of eternal life without this only." As he also writes in another place: "Therefore see, read gladly in the holy Scriptures; do not become weary; nor let yourself think that you are full and know everything well, otherwise you will understand nothing of it, if you think you have understood everything, that a man of God is perfect, sent to all good work. Although there are many books that are very useful, and can make fine, skilful, learned people, yet everything is directed to this transitory life alone. But worldly wisdom and righteousness, if one learns from such "books," cannot make a man of God, nor teach him, punish him, correct him, chasten him to righteousness, and make him skillful or perfect for all good works. All this must be done by the Holy Scriptures, inspired and taught by God Himself." Many more such testimonies could be cited, if necessary. As much as the blessed man loved the divine books, he was well versed in them, and God had given him great gifts to understand and use them.
X Foreword by Dr. Walch. XI
He did not get stuck on the outer shells, nor did he seek to apply a broad human scholarship to his interpretations. He did not get stuck on the outer shells, nor did he try to apply a broad human erudition to his interpretations; but came to the right ground, to the true and proper intention of the Spirit of God, he might have the legal or evangelical word before him, and knew how to show in a clear and emphatic way what is the true meaning and will of God in this and that passage, especially of the sinful general and very deep corruption of men, of the grace and merciful love of God, of Jesus, the core of the entire Holy Scripture, of righteousness by faith, of the active and active nature of faith, as well as other points of teaching and life, which he did no less in the stories told in Scripture.
II.
Luther received such gifts from God precisely because he had been chosen as an instrument of the Reformation and they were necessary for this. For through the Scriptures, light had to dawn in the darkness that covered the land and the abominations of the papacy had to be made manifest. Therefore, he took it upon himself to seek them out again, since they had been hidden for so long, to bring them into the hands of the people, to explain them, and to show what one should believe according to these guidelines, and how one should live, if one wanted to attain salvation. He did this by translating the Bible with much effort and care from the basic text into the German language in a pure, clear and understandable way, and thus promoted the progress of the Reformation in such a way that the evangelical truth spread quickly and the pabstry received an enormous blow in a short time, precisely because everyone now had the opportunity to recognize the truth from God's Word itself and to see the errors of the Roman Church. This was such an important matter that it must be said that if the blessed Luther had earned his merit with nothing else than with such a translation of the Scriptures, nevertheless, his thereby attained
The author is not to be held in low esteem, and the effort expended in the process is to be acknowledged with constant gratitude. It is true that a German translation already existed before, and that the one that Luther made afterwards did not turn out so perfect that one and the other could not be improved on it; but just as that one was taken more from the Latin than from the basic text and was thereby written in a dark and incomprehensible manner, so the work of the blessed Luther does not lose anything of its value by the fact that here and there some deficiencies still show up in it. It is well known and easy to understand that no translation expresses the original perfectly, and even if we now find something to improve in the one that we have to thank the blessed Luther for, we would not recognize it if he had not preceded us and if we had not reached such insight through his instruction. Suffice it to say that he correctly expressed all the truths on which our faith is based and according to which we must conduct our lives and lives, according to the true meaning of the spirit, showed great experience in the Hebrew language, and used a good and clear German style of writing, especially in accordance with the times; and thus his translation remains an excellent work and a special blessing of God. However, he did not leave it at that. He gave the Bible back into the hands of the people in such a way that he showed at the same time how all Christians who wanted to attain blessedness had a right to read it, and were even obliged to do so, and since in the papacy poor people had been drawn away from God and His Word to people and their sayings with power and cunning, he, on the other hand, turned the matter around and proved how one had to base one's faith not on human but on divine prestige, consequently on the Scriptures, and from them recognize for oneself the truths necessary for blessedness. His merits in this were even greater, in that he diligently explained the Scriptures in his sermons, academic lectures and otherwise, produced many splendid interpretations of the divine books, and showed how one should understand the Word of God and fruitfully apply it for his edification.
XII Foreword by Dr. Walch. XIII
III.
Just these interpretations and exegetical writings of the blessed Luther are composed with a special skill, and they have always had a special blessing, although it cannot be denied that one has an advantage over the other. Among the best is his explanation of the first book of Moses, of which I will now give a brief historical account. He produced it at Wittenberg in his lectures and spent about ten years on it, beginning the work in 1536 and finishing it on November 17, 1545, thus a few months before his end. This is reported by Joh. Mathesius in his sermons on the life of Luther, and after he mentions how he left Wittenberg for a while because of an annoyance and stayed with the Prince of Anhalt in Merseburg, he writes: "When he came home again, he finished his Genesis on November 17, 1545, on which he had worked for ten years with the greatest diligence. That he began the work in 1536, however, is noted by Veit Ludwig von Seckendorf in the third register of his Historia Lutheranismi; and that in particular the interpretation of the second and twentieth chapters was begun on October 27, 1539, is indicated in the Latin copy in the margin. Such work he brought, as already thought, not long before his death to an end, and there he made a strange conclusion of the same with these words: "This is now the dear Genesis. Our Lord God wants others to do better after me. I cannot do it anymore: I am weak. Orate Deum pro me (pray to God for me) that He may give me a blessed hour." When he began it, he is said to have said that this would be his last work, and with it, if it were God's will, he wanted to conclude his life, as Mathesius mentioned, adding: "Of course, the last thoughts are the best, if they are directed to God's word and spring from it, and old people's sermons and books are well to remember and keep. The intention, which the blessed man had at the beginning, was not that this interpretation should be made known by printing; but
he only wanted to serve his listeners at that time and to practice himself in God's word, which he says himself in the preface of the first part of this interpretation: "These lectures and interpretations of mine on the first book of Moses I have never undertaken in such an opinion that I would have been inclined to let them go into print publicly, which has been my least thought; but rather so that first of all I would serve this school of ours, as it is now, somewhat after the passage of time, and would have cause to exercise not only my listeners but also myself in God's words, and not to conclude with a rotten and useless age the dying of my body, which I feel in myself daily."
IV.
In the meantime, God, according to His wisdom, saw to it that this glorious treasure did not remain hidden, but was brought to light for the awakening of many souls, and that gradually in various parts. The beginning of such publication was made during the lifetime of the blessed Luther. For since D. Caspar Cruciger, professor of theology at Wittenberg, and M. Georg Rorarius, deacon at Wittenberg, had copied these lections and considered it good that they be published by printing, also M. Veit Dietrich, who was studying at Wittenberg at the time, took up the matter seriously and contributed his part by comparing the copies and putting them in order, Luther put up with this and agreed to the proposed and requested printing. He himself writes about this in the preface of the first part of the interpretation of the first book of Moses: "Now it happened to these lections of mine that they fell into the hands of two pious and God-fearing men, who caught and collected them, namely D. Caspar Crucigern, to whom the books he has published give sufficient evidence of the spirit and diligence with which he teaches and promotes God's Word, and M. Georgius Rorarius, deacon of our church here in Wittenberg, who has also taken both of these men's diligence and work before him and has done his part.
XIV Foreword by Dr. Walch. XV
And so these three, all of whom are faithful and diligent workers and servants in the word of God, have deemed it good that these lectures of mine should also be communicated to others by means of public printing and that they should be of use and benefit. Thus, the first part of this work, with a short preface by Luther and a note by the aforementioned Veit Dietrich to Johann Ernst, Duke of Saxony, came to light in Wittenberg in 1544, and it conceived the interpretation of the first eleven chapters of the first book of Moses. After this, Luther and the aforementioned Dietrich both died, but Hieronymus Besoldus, preacher at Nuremberg, continued the work he had begun and published the other three parts at Nuremberg, namely the second with a preface by Michael Roting, professor at Nuremberg, in 1550, which goes from the twelfth chapter to the tenth verse of the fifth and twentieth; the third up to the sixth and thirtieth chapter in 1552, with a preface by Philipp Melanchthon, and the fourth up to the end of the first book of Moses in 1554, which he himself prefaced with a preface. For as the work begun by Dietrich on the second part of this commentary was interrupted by his death, Hieronymus BaumgƤrtner, city councilor at Nuremberg and a great lover of Luther's writings, instructed Hieronymus Besoldus to also promote the remaining parts for printing, which he then also undertook and happily completed the work. Melanchthon and Rorarius had approved of this. Hieronymus Besoldus had studied at the University of Wittenberg, had been in Luther's house and at his table, had listened to his lectures on Genesis and had diligently copied them, and when he undertook this work, he had received what had been awarded by Cruciger, Rorarius and Stoltz. He mentions this himself in his preface to the fourth part, and reports that when Veit Dietrich died blessedly in the Lord in 1549 and thus could not finish the work begun with the other part, the enemies of the Gospel had sought to suppress the work and to prevent the further production of the book in the terrible violence of darkness that raged and raged over all of Germany at that time.
It was therefore deemed advisable to place it in safekeeping with the aforementioned Hieronymus BaumgƤrtner. And although under these circumstances there was little hope that one would see such a Commentary completely in print, God had nevertheless graciously heard the sighing of the blessed, who in these same sorrowful times always had a desire for their dear Luther's last and noblest work, and had brought this work completely to light, whereupon Besoldus adds: "And he, Hieronymus BaumgƤrtner, has himself taken great pains to ensure that the least of what he, Veit, had written would ever go to print, since the adversaries were still raging and subordinating themselves in many ways. And since he could easily assume that everyone would like to see the entire Historia go to print, he requested that I complete the remaining part, as I also heard D. Luther in the school in Wittenberg, since he had read and taught the same, and this pleased Mr. Philippus and M. Rƶrer well, and M. Stoltz also gave me what he had written out, which is then very easy to read. In addition, I had also written out much myself from D. Luther's mouth, which he had read, which helped me very much, since I was not yet accustomed to the foreign hand or writing, and was very dear to me, since I saw that all copies were so finely tuned and so similar to each other. Since I was indebted to those who gave me this work for many great benefits, and since they were dear to me, and since I had come to become Luther's housemate through their and Vitus's recommendation and bragging, it would not have been proper for me to deny this to such great respectable people. In this way, this Hieronymus Besoldus not only published the fourth part of Luther's interpretation of the first book of Moses, but also brought the third part to print, and completed what Veit Dietrich had left in the other.
V.
This commentary was written in Latin, and after it had become completely too
XVIV Foreword by Dr. Walch. XVII
When the first part had been translated into German, a German translation was also made, and Basilius Faber, who died as Rector in Erfurt and was a famous schoolman, and Johannes Guden, the elder, a preacher in Brunswick, applied their praiseworthy diligence, since the former translated the first two parts into German, while the latter translated the other two. The letter of the former, which he addressed to Christoph von Steinberg, is dated in Magdeburg on the day of Michaelmas 1557, and in it it is remembered that it was considered a sin that such a treasure should have remained in the Latin language alone, and that others who did not understand it should have been deprived of it, especially since Luther was a teacher and prophet of the Germans. "Now," Faber adds, "so that everyone, and especially the fathers of the household and the common people, may benefit, improve, and be comforted by this treasure, I have, to the best of my ability, translated the first two parts of such interpretations in the simplest and most faithful manner. The dedication of the other, or Johann Guden, was also addressed to Christoph von Steinberg in the same year as the first, 1557, and was written earlier, namely on the day of Christ's appearing, so it can be concluded that these two men undertook such work together and at the same time, according to a previous agreement, and divided it between themselves, although neither of them remembers the other. This first edition of the Latin and German Commentary was followed by others, and it was not only specially reprinted, but also included in the collections of Luther's writings. The Latin copy was printed and published at various times, namely soon after the first publication, at Frankfurt, where the first part was printed in 1545, the second in 1550, the third in 1553, and the fourth in 1555 in octavo; likewise at Nuremberg, where several Latin editions were published. One of them came out in 1563, and another I have at hand, whose first part came out of print in 1555, the other in 1556, the third in 1555, and the fourth in 1554, as can be seen from the title, as well as at the end of each part, these reported years.
are shown. But how it came that the latter two were printed earlier than the former two, since they nevertheless belong together, if one is to judge by their external form and arrangement, I can not determine so precisely, although it is to be assumed that when one printed the fourth part in Nuremberg in 1554 for the first time in Latin, one then the others in the following years, as required by the circumstances, again with this and thus want to make the work complete. Be that as it may, the Nuremberg edition, as I have indicated it, is available, which was followed by a Wittenberg edition in 1556 and a newer one with annotations in 1712. In addition, this commentary can be found in Latin in the Wittenberg edition; in German also in the Wittenberg, Altenburg and Leipzig collections of Luther's writings.
VI.
Such an interpretation is to be regarded as a beautiful and splendid work and to be placed at the top of the list of Luther's writings, which have a special preference over the others. Luther himself did not make much of this work of his, and after he had thought how Creutziger, Rorarius and Dietrich found the publication of the same to be good and therefore took a lot of trouble, he added: "However, I would rather that they had spent so much Christian diligence and so many good hours on a better book and scribes; for I do not recognize myself for the one, nor am I the one of whom one could say: Neither am I the one of whom one would like to say, "He tried to do it"; but I am among the last, and may hardly boast of myself and say, "I wanted to do it. And only God would have me be worthy to be the very last and least among these last and hindmost. For all that I have introduced in these lessons, I have not considered so precisely; but have spoken it simply and plainly, as my thoughts have given it to me in a hurry and the words have come to me; have also often spoken German with them, and have made almost more words,
XVIII Foreword by Dr. Walch.. XIX
than is dear to me." But this is to be seen as a sample of his special modesty and humility, according to which he held himself and all his books in low esteem, attributed nothing to himself and everything to the grace of God. If he had published such a declaration himself and could have spent the necessary time on it, there is no doubt that he would have arranged it even better in some parts and would have presented the whole work in a more beautiful and perfect state than it is now. In the meantime, however, it remains a beautiful and excellent book, even in the form in which it actually came to light, and is worthy of all the praise that has been heaped upon it. Such praise can be found from time to time. In the privilege granted by the Elector August on the German translation it says: "We know that this is one of Mr. D. Luther's last and best books, which he made shortly before his death with special high diligence and enlightenment of the Holy Spirit, and certainly consider that many God-fearing people, who do not know the Latin language, will draw from this interpretation not little understanding of the Scriptures and benefit. This very book was called by our ancestors in the Concordia formula "commentarius praeclarus", or a magnificent interpretation. *) When the Leipzig and Wittenberg theologians in their final report and explanation, especially against Flacius P. 16. (Wittenberg 1571), consider that Luther's postils and other sermons, which were full of rich doctrine and powerful consolation of the Holy Spirit, and all other doctrinal books of the same, especially those written after the Diet of Augsburg in 1530, were in agreement with the Augsburg Confession, but among the most important were the explanation of several prophets and psalms, and also the epistle to the Galatians, so they include the interpretation of the first book of Moses; They call it a "rich interpretation, with which he blessedly concluded his profession, ministry and life: because of which it is rightly held in high esteem. For he
*) St. Louis edition of the Concordia Book, p. 408.
In the same commentary, he has completely and totally expressed and left behind his last opinion and confession of most articles of Christian doctrine.
VII.
Other divine scholars of our church have judged this commentary in the same way: indeed, it has been consistently held that it is to be highly respected and that Luther is to be recognized from it as a great interpreter of Scripture. If I am to cite some such judgments as proof, Basilius Faber adds this praise to such an interpretation and writes: It is true that the good man Luther "served the Church in these last times with many and various great labors, and with the interpretation of the prophetic and apostolic writings he explained, promoted and defended the doctrine of forgiveness of sins, righteousness before God and eternal blessedness in the most faithful manner, as everyone must recognize; the interpretations of his 'dear Genesin', as he used to call him, would be an exception above all his other writings and books, and a very rich treasure, in which an excellent theology is brought together and compiled, as every diligent reader will find for himself. For what has been dealt with from time to time in many of Luther's writings, comes together here in one work, which one might reasonably call D. Martin's Theology." With which also Joh. Guden agrees. He says that Luther has left behind him a rich treasure in this commentary, and adds: "What an excellent treasure this is, will be found by those who will read this interpretation with diligence. In sum, one finds in it the right core of the teaching that our Lord God revealed to us through D. Luther. Luther, as the Lord Philip, D. Jonas and other spiritual men have rightly judged." To these I add Johann Mathesius, who by the grace of God had acquired a very good taste in spiritual things, and could well know and recognize what a revivalist and spiritual book was. He believed that anyone who wanted to get to know Christ in Genesis should have instruction in the power of the divine word.
XX Foreword by Dr. Walch. XXI
and know what sin and righteousness are, which alone are valid and exist before God; whoever desires to understand how one must comfortably hope, endure his God, be refreshed in anguish and distress, see how one must make use of the great saints' errors and faith, and what a teacher must pay particular attention to in the Scriptures, and how he must present old and new things to his listeners: He should read this commentary, especially if he is in the holy cross and thinks that God is not at home and has completely forgotten us. If one does this, one will indeed learn what the old Doctor Luther, in his last days, in which he endured manifold temptations, had put together in this book. After Mathesius had made this confession in his sermons about Luther's life, he added: "I leave my testimony of this blessed commentary behind me, so that my children and parishioners do not forget it and learn to respect it highly throughout their lives, and all those who want to tell other people about useful and necessary church matters. My Genesis and especially the last parts, which I have often read through and underlined and described for the sake of learning and comfort, will give me testimony and evidence. Notice that this interpretation has explained Christ's word and will to me, and God has spoken comfort, peace and life into my troubled and saddened heart from it. For if our cases agree with the patriarchs' cross, and the interpretation strikes one heart, as if the Doctor were actually speaking to us, then the Commentary lives and revives, and refreshes and revives one heart!" If further Joachim Mƶrlin in the writing, "Wie die BĆ¼cher und Schriften des theuren und seligen Mannes GOttes D. Martini Lutheri", he wants to give instructions for just such useful reading, so he praises this interpretation above all others as an excellent book and says: "Read the following consummatum est (It is accomplished) of the holy man, the dear Genesis, in which he, as in a new world, has brought forth and opened not individual pieces, but all the treasures and all the riches of the wisdom of the divine word, so that such a thing as this can be read and understood.
Book after the apostle time did not come on earth. What do they say about all the theologians? Genesis of Luther makes them all disciples." Hieronymus Weller had an equal special regard for this work of Luther, and in the following words of his Commentary on 1 Reg. IX. (sect. I. oper. latinor, p. 258.): "Luther's interpretation of the 1st Book of Moses is in truth his swan song. For although all of Luther's writings are full of manifold teaching and comfort, his interpretation of Genesis I far surpasses all others. One can hardly think of a challenge for which he would not have given a sure remedy in this explanation; indeed, Luther has surpassed himself in this commentary. Therefore, I admonish all students of theology over and over again to read this Commentary diligently and diligently and never to put it down and to try to become as familiar with it as possible. For I dare to assure without hesitation that I have had more benefit from this Commentary than from almost all of Luther's other writings; that is why I never get tired of reading it. If everything that has ever been written in the church from the times of the apostles onwards were put in a heap, it could not bear comparison with this Commentary. I know that I speak the truth, and that all truly experienced and learned theologians will agree with my opinion."
VIII.
I could leave it at these praises, with which Luther's interpretation of the first book of Moses is documented, especially since it is not important and the work praises itself; however, I will add a few more, so that one may recognize all the better how this work has been held in great esteem not only by some, but consistently by the teachers of our church and how it has always rightly maintained this esteem. Timotheus Kirchner in the preface of his German Thesaurus D. Luthers (1565) has judged: All theologians must go to school for this book, and no one will study it. The Man of God Lu-
XXII Foreword by Dr. Walch. XXIII
In it, he has dealt with almost the noblest and greatest articles of our Christian faith so clearly and abundantly that nothing like it, with the exception of the Holy Bible, has come into the world, nor, of course, will it. It will probably be and remain thesaurus thesaurorum (treasure of all treasures) and an inexhaustible fountain of all consolation next to the Bible. David ChytrƤus in Dedicat, commentar, in genesin (1557) also does not know how to praise this work enough, and says: "There exists an interpretation of the 1st Book of Moses by the venerable D. Martin Luther, which he delivered in the last decade of his life at the University of Wittenberg. This is, as it were, his swan song, a work that is perfect in all respects. This highly enlightened expositor, who in this our time is awakened and called to the restoration of the true divine teaching, has not only laid down in it a rich treasure of spiritual wisdom and learning, and that in excellent, rich words, and given an exact explanation of all passages and intricate questions, but has also developed in this speech of his a peculiar power which moves the minds of the readers and inspires them to true piety, fear of God, faith and other virtues." Whereupon he admonishes all the pious to read this last work of Luther's carefully and diligently, and to make it known to themselves before other writings, which, though learned, are not as inspiring as this one. Daniel CrƤmer is of the same opinion with these theologians now mentioned, and as he thinks that Luther has an advantage over all interpreters of the first book of Moses, so he says of his explanation of this divine scripture in Isagog. Petri Palladii ad libr. prophetic. et apostolic. (1630): "Whoever has not read this book is unworthy of the name of a theologian. Therefore it must be welcome to the younger ones." Abraham Calov in the preface to his commentarii in Genesin p. 19. (1671) calls this Commentary a golden book, Thomas Crenius in the Exercitiis sacris, priora quaedam Mosis tractantib. p. 76. (1704), a work which cannot be praised enough. Christian Gerber in the continuation of the unrecognized sins of the
World part. I. p. 395. sq. wishes that the writings of the blessed Luther be used more diligently; God has put such a glorious light and knowledge into this man that his books should be held in higher esteem and used more diligently; his interpretation of the first book of Moses is an excellent writing, which is not only pleasant, but also very useful and edifying to read: in it he has described and presented the virtues and piety of the holy patriarchs so beautifully that one can hardly get tired of reading once one begins. One could draw an excellent patriarchal or Christian ethics from such a commentary, and it is to be wished that a practiced Christian theologian would undertake this work, which should certainly be a very useful and splendid writing. I add that Joh. Heinrich von Seelen Philocal. epistol. p. 93. passed this judgment on such a Commentary: "It is a treasure, more precious than gold, in which priceless riches of holy thoughts are hidden, so that quite rightly some have judged that this is the best of all Luther's books. As Herr von Seckendorf in Historia Lutheranismi lib. ĪII. Ā§ 139. p. 669. sq. of this very work, he remarks, among other things, that one has to admire Luther's unbelievable gifts of explaining the Holy Scriptures in the most thorough and clear manner without much meditation, and at the same time to ridicule Pallavicinus, Maimburgen, and other clumsy judges who ridicule Luther's gifts, which they do not find among their people, and despise them in a haughty manner. He had studied these lessons very well and had looked up the most famous commentators of the time, as can be seen from the entire work; however, he had paid little attention to the words and phrases and had not dictated anything, even repeating a matter at times on other occasions, but with different words, of which he was not lacking. Other such testimonies that could still be cited, not to mention.
IX.
Such splendid testimonies and favorable judgments that one can draw from this commentary of the
XXIV Foreword by Dr. Walch. XXV
blessed Luther are, however, well founded. Those who love and accept the truth, who are not in the habit of judging a matter other than without partiality, who have a taste for a witty and inspiring lecture, and who look more at the things themselves than at the words, phrases, their combinations, and their elegant arrangement, who above all have read this book diligently and attentively, will have to confess that the praise that has been attached to it is justly due to it, and that it can stand against the objections of its opponents. It is well that Richard Simon exposed various things about it, and after he judged Luther's interpretations of the Holy Scriptures in general to have interspersed all kinds of theological questions and innumerable things that did not belong to the matter, and thus to have made more theological lections and disputations than truthful explanations, he referred in particular to the Commentary on the First Book of Moses as proof, in which one encounters a large number of clumsy and not thoroughly considered digressions. Instead of explaining the words and the text of the holy scripture, he moralized and disputes vehemently against his opponents. He was not sufficiently experienced in the Hebrew language and wanted to look more at the things than at the words and their meaning, therefore he often left the true understanding behind and made many clumsy interpretations. But as one can easily see from what kind of source of mind this judgment flowed, and it is not unknown how this Richard Simon was otherwise in his opinions and testified in the censures made about other writings, one can also soon recognize that he was hasty in what he said about Luther's interpretations of the holy scriptures and especially of the first book of Moses, and that he gave in too much to his unfounded affect. Luther understood the Hebrew language well, and even if in his explanations one and the other error was expressed, that he sometimes did not explain the meaning of the words correctly, one has
The author's commentary on the first book of Moses is well-founded and edifying, so that the book's value and moral value may be increased by the fact that he was a human being subject to human errors and lived at a time when the aids necessary for interpreting Scripture were not as abundant as they are now, and when it is easy to improve here and there what others have done wrong. The elaboration of some theological matters and the moral remarks found in his Commentary on the First Book of Moses are well-founded and edifying; consequently, the book cannot be deprived of the value and esteem in which it is held; rather, it is to be held in high esteem for that very reason. In the interpretation of Scripture, however, it is better and more in accordance with the intention of the Holy Spirit that, instead of a lengthy explanation of words and all sorts of philological and critical digressions, the matter itself is explained, and after showing what the Holy Spirit actually wants to imply, it is then explained and instructions are given on how to apply everything to faith and life in a blessed way. Therefore, when the Herr von Seckendorf in Histor. Lutheran. libr. ĪII. Ā§ 139. p. 671. wants to give an excerpt of the commentary on the first book of Moses, he rightly remarks beforehand that there are so many important things and passages that with such a large number of them one almost does not know which one should precede the others.
X.
This writing of the blessed Luther remains a magnificent work, from which scholars and unscholars can draw great benefit for the true understanding of the first book of Moses as well as for the thorough understanding of many theological matters and for their own edification. Therefore, it has been well done that such a book has been reprinted and thus given the opportunity to be read by several, especially since this edition has been put in such a state that it can claim an advantage over the previous ones. It is more correct and more accurate than those. It has been found that in the German translation and the previous editions of the same, something is often omitted, and not only individual words,
XXVI Foreword by Dr. Walch. XXVII
but even entire sentences, that very often something is added that was not in the Latin or original copy, and although such additions sometimes serve some explanation, they are nevertheless sometimes unnecessary; that passages are found that have no meaning at all, since in the Latin everything is to be found clearly and distinctly; Indeed, many passages have been translated quite incorrectly, and some of them are of such a nature that they not only do not reflect the true meaning of the blessed Luther, but also contain the opposite of what he said according to the Latin copy. Such deficiencies have been corrected in this new edition, and in the end the Latin text has been carefully compared with the German translation according to the two previous editions, the Frankfurt edition, which came out in 1545, and the Nuremberg edition in 1563; what was previously omitted has been added; the reprinting of the words and phrases in the Latin copy, as much as could be done; that which is not in the Latin and was nevertheless brought into the German version, as far as it was found to be useless, omitted; that, on the other hand, which could only be done to a certain extent.
The translation, too, has been improved where it was either completely wrong or where it obscured the meaning of the blessed Luther and was incomprehensible. All of this has been taken care of and accomplished by the special and praiseworthy diligence of M. Joh. Gottgetreu MĆ¼ller, who in this way has rendered great service to this new edition, especially since he did not leave it at that alone. For he has also indicated before each chapter the content of the matters contained and occurring therein exactly and correctly, so that one can immediately see in a beautiful context what one has to look for and find in the same. Thus, this edition is not only more correct than the previous ones, but also more useful and convenient, especially since the publisher, who has no other intention than God's honor and his neighbor's true salvation, has chosen a convenient format in addition to good paper and printing. May the Lord make this work of the blessed Luther a blessing, so that through it His most holy name may be further glorified and many souls may be strengthened in the beatific knowledge of the Gospel or encouraged to it, for the sake of His merciful love, amen.
Jena, April 6, 1739.
Johann Georg Walch.
The translator Basil Faber's Inscription.
To the rigorous, respectable, and honorable Christoph von Steinberg,
My favorable Junker.
How Moses is to be read and what one is to learn from it is abundantly indicated by the venerable, our dear father, Doctor Luther in many places of his writings, namely, that one is to look in it everywhere especially to the very sweet and comforting promises of the Lord Christ, some of which are written very clearly and distinctly in Moses, as Genesis 3:15: "I will put enmity between you and the woman, and between your seed and her seed. He shall bruise your head" 2c.; item Gen. 22, 18: "By your seed shall all the nations of the earth be blessed"; and Deut. 18, 15: "A prophet like me shall the LORD your God raise up for you" 2c. Secondly, to the glorious and beautiful examples of faith, love, the cross, patience, invocation and other spiritual exaltations in the saints, as in Adam, Abel, Noah, Abraham, Isaac, Jacob and the others. And how God stood by them, governed them, protected them and heard them. Thirdly, the examples of unbelief in the wicked and of divine wrath and judgment, as in Cain, Ishmael, Esau, in the Flood, the fall of Sodom and Gomorrah. For all these things are nowhere more truly and abundantly described than in Moses; and such examples, if one pays proper attention to them, show how the entire Old Testament is to be put to useful use, namely, that we may learn from the examples of the saints, in which it is presented to us how God took care of them, repented of them, and how they were punished.
The people who have been guided, led and wonderfully protected by God will learn to trust and believe in God, and from the examples of God's wrath and judgment they will fear Him.
And we have such pieces not only now and then in the whole of Moses, but also in the first book alone, about these main pieces: from whence all creatures came, and especially mankind; item, what sin and death are, and how one may get rid of them again, and come to right piety, which everyone strives and strives for, which are the most distinguished main items of the entire holy scripture; item, how the church had its beginning, how it increased, how it often stood in danger and distress and was miraculously preserved by God.
This is what one should know if one wants to read Moses and especially his first book, Genesis. As far as the salutary and useful lectures and interpretations on this first book of Moses by the venerable father D. Martin Luther, of blessed memory, are concerned, I will give a short report. First of all, it is true that this noble man, our dear father and prophet, D. Martin Luther, served the Church in these last times with many and various great works, and with the interpretation of the prophetic and apostolic writings, he explained the doctrine of forgiveness of sins, righteousness before God and eternal blessedness in the most faithful way, as everyone must recognize, and he promoted and taught it.
XXX The translation of Basil Faber's letter. XXXI
However, these interpretations about his 'dear Genesin', as he used to call him, are an exception above all his other writings and books, and a very rich treasure, in which an excellent theology is brought together and compiled, as every diligent reader will find for himself. For what is dealt with now and then in many of Luther's writings, comes together here in one work, which one would like to cheaply call D. Martin's Theology. And first of all, you will find in it many useful accounts of all kinds of spiritual and theological matters, as they can always occur, and especially thorough and proper instruction of almost every article of Christian doctrine, as, of God, of the three persons in the divine being, of creation, of sin, of faith and forgiveness of sins; of the Law and the Gospel and how both doctrines are to be distinguished from one another, which is nowhere more abundantly and better dealt with than in this book; item, of the right church, against the papacy at Rome, against which you will find in this quite tremendous storms, almost on every leaf. Against the Jews and all their lies, dreams and fantasies, there are also several powerful disputations and strong refutations of all their condemnations, glosses, falsifications and misunderstandings. Likewise, one finds here correct reports of other pieces of Christian doctrine, too long to tell. In addition, there are also correct interpretations of many difficult sayings in Scripture; as well as strong consolation against all kinds of spiritual distress and challenge, such as against doubt and unbelief, against fear of death and distress, and the like. Item, Against
The book also contains many heresies and aberrations, both old and new. In addition, several fine and useful histories of how the gospel has fared in our time. Item, prophecies of Germany, how it shall fare because of contempt of the word and great ingratitude; of which some have already won their outcome and have come to pass, but some are still to come. Finally, at times, according to the opportunity of the interpretations, there is also a good counsel and report on external and worldly things, which are necessary, useful and pleasant to know.
Therefore, I considered it a sin that such a treasure should remain in the Latin language alone, and that others who were inexperienced in it should be deprived of it, especially because D. Martin the German teacher and prophet has been: and so that everyone and especially the fathers and common people this treasure may also come to use, improvement and comfort, I have, according to my little understanding, the first two parts of such interpretations in the simplest and most faithful German, and Ew. Honourable and Honorable Gestrengigkeit, along with other Christian nobles, who have been Christianly exhorted by E. G. to promote such work, as a testimony and glory that E. E. G. is Christianly and praiseworthily minded and cordially inclined to promote such and such useful church works. Our dear God and Father of our Lord Jesus Christ grant that many pious Christians may be served thereby. Hereby E. G. and good-hearted Christians of the praiseworthy nobility command God into His faithful protection and protection.
Date Magdeburg, on the day Michaelis, Anno 1557.
Your E. G.
willing
Basil Faber.
M. Veit Dietrich's Letter
To the Most Serene Prince and Lord,
Johann Ernst, Duke of Saxony, Landgrave of Thuringia and Margrave of Meissen.
This glorious and beautiful building, the world, heaven and earth, with all that is in it, such as the heavenly bodies, elements, trees and plants, and all kinds of animals, was created for this purpose and very wisely arranged by God, so that we should recognize him as an eternal and almighty creator and right master builder, and understand that he himself also created us for this life, and gave us body and soul, reason and wit, so that he would have served himself with it. And such knowledge would have been beautiful and pure in the hearts of all men, without all doubt and error, if human nature had not fallen into such terrible disruption, blindness and other innumerable miseries through disobedience.
For what blindness and ignorance there is in all men's hearts, in this corrupt and weakened nature, of God, and of His essence and will, of the providence, order and government of God, is evident from the doubtful and unbelieving nature that is in everyone's heart, and of this Plato has rightly and wisely said that men's hearts are more convicted by the orderly and certain movements of heavenly things and other testimonies in nature, that we must confess that this world was built and created by an eternal and omnipotent divine being. And yet we find that such sense and knowledge is greatly obscured and driven back when we look upon and think that all things in the world and this life are so
We find in ourselves that we are often left in great misery and distress without help and salvation, as if there were no God.
Such doubts have given the philosophers cause to fall into many nonsensical and foolish thoughts, and some of them, such as the Epicureans, have entirely held and taught that there is no God at all; but some, such as Aristotle and the Stoics, have had the good sense to conclude that there must be a God, or a spiritual, eternal and omnipotent being. But if a man's heart allows itself to be thus beguiled and charmed by such nonsensical and clumsy thoughts, it can neither ask nor expect anything good from God, since everything that happens and occurs daily is balanced and rhymes with the natural causes that everyone understands. And since the philosophers discussed this, they not only revealed their wrong thoughts, but also the common errors of the human race. Even today, most people look only at the common and ordinary processes of nature, but will not consider looking to God, who governs all this, nor will they look to Him to either abolish natural and common processes, or to restrain, turn around, and alleviate them; as Elijah did to God, when he asked for rain in the greatest heat and drought and received it, but Isaiah drove out and chased the enemies with his prayers.
XXXIV M. Veit Dietrich's letter. XXXV
Therefore, since the fall of the first parents in human nature was followed by such blindness, God once again divested Himself of His divine essence, stepped out of His hidden seat, and immediately revealed Himself through an audible public word and new testimony that the human race was not created in vain, and to death alone and ruin. Creation is indeed an excellent work and great blessing of God, but it is a much richer and greater gift that He has revealed Himself to the human race from the beginning of the world through certain testimonies, and has proclaimed the promise of eternal life, presented and established in a public word, in which after this life there will be a distinction between the pious and the godless. And although the law of nature was known and implanted beforehand, he renewed it with his own voice, and instructed us what the right services of God were, and after that he also showed himself with signs, and that not with bad or small signs and miracles, but which were so designed that they could not be done other than by the abundant power and authority of God, than that he raised the dead, kept the heavens still, and withdrew the course of the sun: all for the sole purpose of disgracing the mad and nonsensical thoughts of human reason, which God so tightly binds to common lusts and natural causes.
Finally, the Son of God Himself took on human nature, allowed Himself to be seen and touched, preached, became a sacrifice for us, overcame death, came to life again and rose from the dead, then showed Himself again to His own, dealt kindly with them, spoke to them and taught and preached in the presence of a large crowd of listeners. And although the world considers such things to be fictitious because they are too great and high, they are nevertheless assured and sealed by certain testimonies and with miraculous works that they are as certain as it is noon when the sun is at its highest.
In addition to all these great benefits, there is also the fact that God has from the beginning
He has had the histories of the human race and the glorious testimonies by which he has revealed himself to them described and always planted and preserved from one time to the next, does not want to be known in any other way than by such testimonies, and does not consider any people or assembly that does not know about these books or accept them to be his church; just as he does not accept the prayers and invocations of those who do not direct them to the same God and address him who has revealed himself in such his testimonies. The Turks and Mahomedists also call upon God as the Creator of heaven and earth and all of nature, but they do not accept His Son and His teachings, saying that this is not the true God who approves and allows the same teachings. But the Son of God, in whom God reveals Himself most of all and of whom He said Matth. 3, 17: "This is My beloved Son, whom you shall hear", they persecute with horrible blasphemy and mock Him.
What does Plato do in this? He does not deal with the thoughts that most other people have, and he also stops and dissuades others from them, namely, that images and idols are not gods; but he pursues God with very wise thoughts, and finally concludes that God is an eternal, omnipotent, divine being, a causer and creator of all good in nature: and yet he still lacks the right God. How then? someone might say; how should Plato have spoken and concluded more accurately about God, what he is in his essence and what he accomplishes? In my opinion, I am not opposed to the fact that these are wisely conceived thoughts, especially that he says that God is a cause of good in nature. But still Plato himself doubts what God's will is, and lets others remain in doubt and argue about God according to human reason from uncertain thoughts. And neither Plato nor Mahomed is certain whether God accepts and listens to the unworthy, and why he accepts them.
Therefore Plato should not only have thought about how God would have revealed Himself with the creation of things, and how He would have formed Himself into nature, so that one can feel and notice Him in it; but he would have
XXXVIM M.. Veit Dietrich's letter. XXXVII
should have looked around to see if God had not revealed Himself in a word and certain testimonies, and how the same word had arisen and had always been propagated. And at the time when he heard the astrologers and mathematicians in Egypt, the Jews, whom he did not have far from him at that time, could easily have been instructed. But so it goes at all times, that in the world the greatest number of people despise God's word and his church.
But where does such a widely sought entrance go and what is meant by it? Answer: This alone, that we should know that the true and real Church of God is nowhere else, but only among those who accept the books of the prophets and apostles, and that God is nowhere truly called upon, except where the teachings written in these books shine and flourish. In this way, one should also consider this special grace and blessing of God, that He willed that the entire history, as it would have been at any time in the Church, be brought together and compiled, and that He Himself preserved and maintained these histories and books; indeed, that for the preservation of these books, the Mosaic police and regiment was primarily established, and was nothing other than a school and library of these books.
Now the origin and original of the same books is the first book of Moses, which has the title: Genesis, the book of the creation; which perhaps unchristian and godless people despise and laugh at, also do not consider a better book than Plato's Timaeus, in which is also described how the world was built and created. But a Christian reader knows that between the same pagan descriptions and this report, which God Himself did and received about the creation of the world, there is a very big difference. For here it is not only said how heaven and earth, sun and moon, stars, leaves and grass, and the whole of nature took its beginning; but also God is described therein, what he is and how he revealed himself. In addition, it is also told how the Church began, for whose sake the other things came into being.
It is necessary to know this, so that one can be sure where the teaching of the church came from and how it is planted.
The pagan false worship and idolatries suddenly appeared among the people, so that no one knew how or where they came from. Afterwards, impious and presumptuous people have sought various causes and opportunities here and there, by which they have been increased. But here we learn that the doctrine of the church was given to our first parents by the mouth of God Himself at the beginning, and has been planted ever since, not without certain testimonies; as Enoch, who was taken up alive into heaven; Noah, who proclaimed the flood to the secure world and was preserved in it afterwards. After these, Abraham, Isaac, Jacob, Joseph, the priests and teachers, were called by God; as we have many signs that very certainly testify that the doctrine they accepted, confessed and taught was a divine doctrine.
Symmachus reproaches the Christians that it is more in accordance with the truth that the doctrine, which is the oldest, is the right doctrine; but the apostle's doctrine, he says, is new and invented. But in this he is far wrong, and it can be clearly proved that the doctrine of the church is the first among all the others. And this is shown and proven here, after the doctrine is told, which God Himself gave to the day, and it is reported next to it, where and how far these peoples have gone and extended, who have fallen away from the first divine and pure doctrine, and have thought up and invented new thoughts of God and idolatry. Therefore, the beginning of the church and the testimonies of how it was spread, and even what its doctrine actually is, are to be based on this and read together.
For where sin, death and other great miseries in the human race come from, and how such must all be counseled, of this the philosophers know nothing. How often they ask: Where does so much misery and wretchedness come from in the excellent nature of the human race? How often do they complain and cry out about the fact that
XXXVIII M.. Veit Dietrich's letter. XXXIX
a man has such violent and swift inclinations to sins and vices? For they see and find that the inclination to good in man is weak and soon passes away; as can be seen in Pausanias, Alexander, and also in Themistocles and many others. Aristotle goes to the thought that the cause of death is the frailty and weakness of the things that are in man as in other animals. Therefore, he also includes the defects of necessary things and tools in man and animals among the principles of natural things, so that he may, as much as possible, demonstrate and show how corruptible things are always changing, sending and directing themselves to another and yet another form.
But this book shows a very different cause where death and sin come from, namely from the fact that human nature has turned away from God, has rejected God's knowledge and life, and has been a cause for itself, that in it the strength and ability have been set apart and weakened, and consequently the tyranny of the devil and death have overpowered and taken it. The first parents saw such great and terrible misery immediately, since Cain strangled his brother and other terrible things happened, when the human race was still new and in bloom, and therefore nature was still somewhat purer and better than afterwards.
After that, in the description of how the church has been propagated, expanded and renewed at all times, a beautiful picture is presented to us, from which it can be seen that the church is not a worldly kingdom or police force, guarded and surrounded by military power and force; but such a people, now and then divided into many clusters, yet not unrecognizable, but having God's word, about which they meet publicly and honestly, teach about it, and communicate it to kings, princes, lords, and cities, and now and then bring their many to knowledge and true invocation of God, and promote it, even if they should be ridiculed about it, expelled and driven out by the tyrants and the majority of the people.
Melchizedek, of whom the ancient teachers wrote that he was Shem son of Noah, who lived a long life and was famous for wisdom and righteousness in the sight of all who lived in his time, will no doubt have preached in Sodom and thereabouts for a long time. For he dwelt not above eight of our German miles from Sodom, and had a fine congregation there round about, namely, Abraham's and Lot's seed and seedlings, and others more. For though the church is always a small company, yet it is a company that is known and not hidden, and at the same time protects such a school and church as Melchizedek had, God Himself. For there were many great and mighty cities round about, such as Sodom and others, which utterly despised the heavenly doctrine, and hated and persecuted the preachers who punished them for it.
Therefore, this picture of the. Therefore, this picture of the church should be diligently considered here, and in such histories especially note these six pieces:
The first is the teaching of the fathers, that the prophets and apostles took much from these histories, and at the same time the fathers and prophets of the Lord Christ learned benefits first from the promise made to Abraham, and then from other pieces of such histories.
For see how masterly St. Paul Rom. 4, 3. Gal. 3, 6. Hebr. 11, 8. bases the article on the righteousness of faith and builds on the saying Gen. 15, 6.: "Abraham believed the Lord, and he counted it to him as righteousness."
David Ps. 110, 4. points the priesthood of Melchizedek to Christ, and thus distinguishes the ministry of blessing, as Melchizedek promised Abraham in Gen. 14, 18. ff. with the most kind and loving words of God's favor and help, from the Levitical priesthood.
This is a rich teaching, as is often shown in this interpretation, and a Christian reader who understands that such histories must be read with a much different mind than the pagan ones will easily notice and find it in the history itself. For the pagans' histories report examples of the world's
XL M**. Veit Dietrich's letter. XLI**
They show that good and honest intentions and conduct were well advised at times, but that great sin, injustice, violence and evil deeds were followed by great and terrible punishments and misery; for apart from this, nothing more is found in the pagan histories. But these prophetic histories teach and report of other, much greater things, namely, of God's teachings and divine testimonies, of eternal goods, of the government of the church 2c.
For this reason, the miracles and even miraculous works that have taken place in the church should be noted for the rest, not that we want to strengthen human presumption, which always takes pleasure in new things and is astonished by them, but that we may have testimonies that show us what doctrine is revealed by God and what teachers He allows Himself to be pleased with. And such wonderful and unusual works, which are above all nature and reason, are seals of doctrine. For we are not to believe that it was a joke or a diversion on God's part to have preached of the Flood long before, and then, when the Flood came, to have preserved Noah alone with his own. Such excellent and high things were testimonies of God's government and providence, and of the teaching that old Noah led and preached.
Thirdly, one should look at how God governs and protects His Church; although it is outwardly regarded as not respecting God, it has in its teachings and histories many glorious and apparent testimonies that God is with it and cares for it.
Emperor Augustus rules the world by order, right and laws, has his war people now and then lying in the country, by which these are ordered and kept in custody, has also money and property, from which he can maintain such crews and orders. Such a secular government is established and maintained by human laws, order, wisdom, and suggestions. But it is much different with the government of the church.
For Abraham, Isaac, Jacob move in the
They are strangers in the land, having neither command nor office, and bring God together a church through His Word and the Holy Spirit; and even though they have to endure great danger, misery and hardship because of this, they still find and experience that God stands by them, protects and saves them.
When Jacob is to pass through his brother Esau's land with his household, possessions and goods, he stands in worry and fear, and at that time lets himself look at the matter as if there were neither counsel nor help to be found: but when he has wrestled with the angel in the night, he is strengthened and thereafter finds protection.
There are many such examples in this first book of Moses, small as it is, that teach us that God helps His church and that we can confidently ask for help and protection and wait for it. And all these things are described and held up to us and our descendants, so that we may draw strength and courage from such examples and believe that God will not abandon us with His help and protection.
The fourth part to be considered here is what should be considered of the proper succession, preference and precedence of one over the other, of the parents, and of the places where they were seated, fame and profession; of which human reason holds much and great. For Cain, Ishmael, Esau arrogated to themselves the rule of the church, because they were born earlier than their brothers. The Babylonians alone want to have the right doctrine of God, because there the fathers had their seat from time immemorial and Babel had been the capital of the regime on earth; just as now the bishops and high schools, for the sake of the proper succession, gain this glory and honor, so that they cannot err, and they alone are the ones in whom the truth is kept and preserved.
But that such thoughts and judgments are punished and refuted in this first book of Moses is proven to us by Paul Rom. 9, 6. ff., where he strongly argues that the church is not founded and planted on any advantage of gender or place, but on the calling and the word of God. Thus Jacob's house is the church, because it adheres to the doctrine of
XLII . M**.** Veit Dietrich's letter. XLIII
of the Word revealed from heaven, but Esau does not abide by it.
And since the church in the Jewish land has fallen and been destroyed, it will be restored again through Abraham, whom God raises up as a teacher there, renews the promise and hangs testimonies on it. Which example and history testifies that God takes care of His Church, cares for it, and when it suffers hardship and is in danger, always restores and renews it; as St. Paul says in Eph. 4:8, 11: "He gave gifts to men, and appointed some to be prophets, some to be apostles, some to be pastors and teachers."
Therefore, neither the high titles of office or dignities, nor the place and orderly succession, should enable or induce us to take for the church those who are contrary to the gospel, and to kill pious and honest people for the sake of the confession of Christian doctrine, as Cain did.
Fifth, in these histories one should look at the life and outward walk of the saints. Previously we said about the doctrine of the church and how it is governed: to which pieces one should pay special attention. But those who do not pay attention to them cannot think much of the books of the Holy Scriptures. For they seek nothing else in the histories than how uprisings have taken place in countries, cities and regiments, how lords and princes have kept themselves, how wars have gone out in a strange way 2c. But when they read this book of Moses, they regard it as if it were not a much better book than Virgil's Bucolica, because it allows itself to be regarded by disgruntled and industrious readers as if it dealt with nothing special, except how men and women have intermarried, lived together, begotten children, and how women have quarreled among themselves. But such disgusting and hopeful people are very far lacking, and do not have so much sense that they could see that here in this book the church is depicted and described; which, although it is low and contemptible, and not equal to the regiments in the world, it nevertheless goes on in this life with domestic and external worldly values.
ken around according to their profession, need and opportunity.
Abraham teaches and instructs those who shelter him about God, as they themselves confess that he is an angel of God. Now it is truly a great work, yes, the highest of all, to teach about God. For this purpose, he also wages war when necessity demands it, puts the great warrior people of the Chaldeans to flight with a small number, and thus proves that right strength and manhood are an inspiration from God. He is also a father of the house, kind-hearted and fatherly-minded, loves his wife and child dearly, keeps house well and diligently, looks after his own, cares for and tills the livestock, demonstrates justice and fairness in buying and selling with special diligence, and understands that equal and cheap means in the exchange of things, buying and selling, are ordered by God. He directs his outward and domestic life primarily so that his faith and confession may be revealed and shine through such works. In addition, he practices the fear of God, his faith, patience, invocation and prayer, even in common misfortunes and sorrows that tend to follow this life, and finds and experiences that God helps and saves him.
And all this is described so that people's false faith and fictitious useless devotion and spirituality may be punished and refuted as unjust. As superstitious people at all times have invented ceremonies and strange special works, which they have praised and extolled to the people under the title and name of religion and spiritual devotion. For not to be married, not to eat meat on special days, to mortify and torture one's body, to see sour things and to devote oneself devoutly, these things have been considered special holiness and spirituality from time immemorial. On the other hand, against the foolish and nonsensical pretensions of the fathers, one should keep a common life in one's profession and home practice, which is full of all kinds of examples of faith, love and all honorableness, service to the people and heartfelt loyalty to one's own. Even though they were not so devoid of all ceremonies, but rather had
XLIV M**. Veit Dietrich's letter. XLV**
They had their sacrifices, read the Scriptures on certain prescribed days, and engaged in other practices and church discipline. For as far as church doctrine and good arts are concerned, all this has been with these people. And we have received from them as much as we have instruction in theology, history and medicine. It follows, then, that they must have had much domestic training, by which the youth was educated to virtue and good arts.
Sixthly, in such high people we should also consider what infirmities and weaknesses they have had. Since we find this, that they take great care and guard themselves so that they do not fall into sins that are against their conscience. But still it happens to them that at times they go against their will or ignorantly and sin; as Lot in his great sorrow and heartache, having drunk too much wine, falls into the shame of putting his own daughters to sleep.
But here we must look at this difference. The saints, as I said, are careful not to sin against their conscience: But if they nevertheless fall from weakness, they lament and weep over such weakness and frailty of the human race, learn what God has promised for help and good deeds for the sake of the future Savior, and also recognize that God, out of mercy that He has promised for the sake of the same Savior, accepts those who turn to Him out of trust in the same promised grace and mercy. Therefore they come to grace and are redeemed from sins and the same punishment: as Jacob boasts of the angel, that is, of the Son of God, and confesses that through him he is redeemed from all evil, that is, from sin and eternal punishment. On the other hand, the wicked, as Cain, the tyrants and Sodomites, who in public contempt of God stain themselves with many gross sins, fall into eternal damnation. Such inequality of sins and punishments on both sides should also be taken into account.
For the sake of those who have not yet been informed of such things, I have recently indicated and reminded them of this at the beginning, since
so that they may know that in such short histories a very rich doctrine of great and important things has been written; as then these interpretations will sufficiently explain and even masterfully expound such doctrine: and let those who will read them always look at these pieces, as I have told them so far, and direct everything to awaken them to the fear of God, to faith and prayer under the thoughts and contemplations of such examples.
Since none of the old teachers has given such a correct and complete interpretation of this first book of Moses, and since it is useful and necessary that this book be well known and understood by everyone, I thank at the same time for myself and other pious Christians much more the venerable Doctor Martin Luther, our father and most beloved teacher, that he has undertaken such lectures and interpretations of this book: so that he not only does a very useful work for us and our descendants by explaining such high and useful things, but also serves the honor of those excellent people and high lights of the world, as Abraham, Isaac, Jacob, Joseph, whose gifts and virtues are made more knowable and manifest by this interpretation and explanation.
For before that time, when the common people heard such people called, they did not think that there was anything praiseworthy or special about them, nor did they hold them much higher than common shepherds. But now let it be known by them that God stood by them, governed and guided them; let it give thanks to God for their profession and for the same wonderful government and preservation of His Church. Learn also from them examples of the fear of God, of faith and confession, of patience and other virtues. Look upon them as outstanding heroes and high lights; follow their teachings to strengthen your faith. In sum, honor them as our fathers, that is, teachers of those who call on Christ, and understand that they do not find fathers of murderers, Jews, and others who mock, revile, and daily crucify the Lord Christ.
XLVI . Veit Dietrich's letter. XLVII
And this is truly no small improvement in Christian doctrine and godly life, that one knows what teachers one has in Abraham, Isaac, Jacob, Joseph, and holds such people in high esteem.
So that this interpretation may be useful to many and especially to our descendants, but D. Luther did not have so much leisure to write it himself, I have colligated it, as I heard it here in this school in Wittemberg from D. Luther, with all my diligence and with the helpful assistance of my friends, D. Caspar Creutziger and M. Georg Rƶrer, and with all fidelity I have brought it together and put it into print. I therefore hope that pious Christians who read such interpretations will take pleasure in my diligence and service and accept it with good thanks.
But attribute, Most Serene Prince and Lord, such useful and glorious work to E. F. G., and do not doubt. They will esteem it more highly and prefer it to other golden or silver jewels. For I know that it is E. F. G.'s will and opinion that this book be in print for the benefit and betterment of the church, which E. F. G. loves and promotes out of a Christian spirit. I have also found that E. F. G. loves and values the dear man of God, D. Martin Luther. And in this E. F. G. does it according to the example of His Lord Father, the Sublime Prince of Saxony and Elector Johann Friedrich, whom we praise and praise as a Christian prince endowed with high virtues.
For although he is not at all like the heroes I have told before, Abraham, Isaac, Joseph, we may count him among the Egyptian king Pharaoh, whom Joseph instructed in the true knowledge of God, and who allowed Jacob to dwell in his land with his church and servants in peace and comfort. For this is how E.,F. G. Herr Vater learned and meant the Gospel with all seriousness; and in order to serve God, he helped, honored and promoted the churches, and at the same time, with the highest wisdom and modesty, directed his proposals to the common peace and prosperity of the German country.
Therefore, E. F. G. should accept such veneration, so that when she runs into such wonderful histories of government, need, danger and protection of the church, she can also govern and comfort her heart from them.
But the fact that this book is not completely finished at one time is the cause and obstacle that the collecting and rewriting costs a lot of work, and we do not have as much leisure in our office and business as those think who value and esteem their work alone. However, I had hoped that I would do pious Christians all the more favors, and that they would also accept it, as this was meant faithfully and sincerely, if I did not delay them too long with this wonderful treasure, but rather, the sooner the better, shared a fair portion of this Christian work with them. But I am of the opinion that the rest should follow shortly. For as a pagan poet says there: Vicit iter durum pietas (love and faithfulness overcome a difficult path).
Thus, in the church, for the sake of God's glory and our blessedness, we must not only bear this work of teaching and writing, but also endure and overcome much greater hardships with strong courage.
And for my own part, I am not deterred by this, neither by the fact that there are some who judge such work unequally and unfairly, and who do not want us to write at all; nor by our opponents who are hostile to and blaspheme this doctrine, which, thanks be to God, is so widespread in our churches. For God wants to be praised by His church with the mouth, words and writings; as it is said of the oral confession in the 8th Psalm, v. 3: "Out of the mouth of babes Thou hast prepared praise for Thee." But of the Scriptures Ps. 102, v. 19: "Let this be written on the descendants." For God wants us to pass on faithfully and purely to our descendants the teaching that He has revealed to us, and also wants us to imprint it on ourselves with thoughts, words and writings, to make it known and common. And such reflection and diligent writing brings much benefit and improvement to a Christian.
XLVIII . Veit Dietrich's letter. XLIX
What could we think and write more usefully than of such divine dealings? What others put for diligence on good arts, I praise everything and let it please me. Praise also those who write about the properties and effects of herbs and plants, and praise and spread other arts that God has given. But even so, it is not necessary to write and teach about such things as herbs and plants or the nature of the limbs in a man's body, nor is it more due to men than that which God has revealed to us of Himself through certain testimonies and given to day with a Christian spirit.
The first line is to read together with effort and diligence. As before the pagan priests, when they wanted to attack their victims, said beforehand: Here one must do no other than holy works, and say what is praiseworthy.
But that our adversaries and enemies of our churches punish and blaspheme the doctrine which we lead in them, all this is refuted in this book by the very wisest and truest witnesses, Abraham, Isaac and Jacob, who are like-minded with us in religion, indeed, are our teachers; therefore we should not allow ourselves to be challenged by such blasphemies and blasphemies of godless people.
God commanded.
Datde on Christmas Day, Anno 1544.
D. Martin Luther's Foreword
to the Christian reader.
These lectures and interpretations of mine on the first book of Moses I have never made in this opinion, that I would have been inclined to let them go into print publicly, which then have been my least thoughts; but that I might first of all serve this school of ours, as it is now, after the opportunity of the time, and have cause to exercise not only my hearers, but also myself in God's words, and not to conclude with a rotten and useless old age the dying of my body, which I feel in myself daily; as then the 146th Psalm made me lively and cheerful. Psalm, in which v. 2 says: "I will praise the Lord as long as I live, and sing praises to my God as long as I am here."
After that I took such work upon myself, so that when I should depart from here, I would be found in the same small group of minors and little ones, from whose mouths God praises him, to destroy the enemy and the avenger of revenge, Ps. 8:3. For without this, the world before has more than too many such devils and abominable people, who blaspheme, counterfeit and pervert God's word, so that God is deprived of his honor and the devil is worshipped in his place.
But now it has happened to these lectures of mine that they have come to two pious and God-fearing men who have caught and collected them, namely D. Caspar Creutzigern, to whom his books given to the day give sufficient testimony, with what spirit and diligence he teaches and promotes God's word, and ^1. Georgius Rorarius, our church's deacon here in Wittenberg, who both diligence and work M. Vitus Theodorus, preacher in Nuremberg, also before him.
and has done his part. And so these three, all of whom are faithful and diligent workers and servants in the word of God, have considered it good that these lessons of mine should also be communicated to others through public printing and that they should benefit from them. I gladly let them be sure in their opinion, as St. Paul says Rom. 14:5, especially because I have seen that they have a Christian zeal and do great diligence, so that the churches of the Lord Christ may be counseled, helped and served everywhere. For this reason, I take pleasure in their undertaking and praise it; I also wish them from the bottom of my heart that they may have God's rich blessing in this.
However, I would rather that they had spent so much Christian diligence and so many good hours on a better book and scribes; for I do not recognize myself for the one, nor am I the one of whom one could say: Nor am I the one of whom one would like to say, "He tried to do it"; rather, I stand behind among the last, and may hardly boast of myself and say, "I wanted to do it. And only God would have me be worthy to be the very last and least among these last and hindmost. For all that I have introduced in these lectures, I have not considered so precisely; but have spoken it plainly and simply, as my thoughts have given it to me in a hurry and the words have come to me; I have also often spoken German with them, and have made almost more words than I like.
Not that I am aware that I have taught or said anything wrong in this; for I am most concerned about that.
2D. Martin Luther's Foreword. 3
I have been most careful to leave out everything that would be obscure and unacceptable in the interpretation, and to present clearly and distinctly, according to my understanding and ability, what I wanted everyone to understand. Unfortunately, I feel and find all too much that such important things, of which Moses writes, are much too weak and insignificant on my part, since necessity demands better and I should have done better. In the meantime, I take comfort in the common saying: God gives an evil year to the one who does a thing better than he can; item that one should not push anyone beyond his ability.
But what need is there of many words? It is Scripture; yes' Scripture of the Holy Spirit, which we act; and who can be capable of the same, as St. Paul says 2 Cor. 3, 5. It is, as St. Gregory says, a water, in which a lamb can be founded and can stand, but an elephant must swim; that is, it is God's wisdom, which makes the wise of this world and the prince of the world himself fools, the unlearned ready and eloquent, and the wise and eloquent unlearned and dumb.
So he is not always the best who achieves everything, grasps everything and forgets nothing or leaves nothing out (although none of those who could do this has ever been, nor will ever be born); but he is the best who lets God's word be dear to him; as the first Psalm v. 2. says: "Blessed is he who delights in the law of the Lord and speaks of it. Therefore it is left enough that we let ourselves like this high wisdom of God, love it, contemplate it and talk about it day and night.
We also see the books of the Fathers; we also find that they did not lack good will, but they could not reach perfection. And how ridiculous they make themselves nowadays, who dare to comprehend such great and high trades of the holy scriptures with a fine, exquisite and pure Latin, as they themselves call it, and
to paraphrase a little more broadly; yet they themselves are without all spirit and understanding, and, to act such high things, are not much more skilful than (as they say in the proverb) the ass is to the bagpipe.
St. Jerome rightly says: "For the tabernacle of the Lord, each one brings according to his ability: one gold, silver, precious stones, the other skins and goats' hair; for the Lord needs all these and is well pleased with the good will of all those who offer and bring to it, even if they do not all offer the same gifts.
Therefore, I am also satisfied that these lectures of mine go out publicly in print and are brought and sacrificed as goats' hair to the temple of God. But I ask God through my Lord Christ that he may let these lessons be a guide for others, so that they may be prompted to do something better, or at least to make an effort to interpret and do everything better than I have been able to do. For without this I have given my adversaries and the devil, their God, sufficient cause to blaspheme, reproach, and master (as I have always gladly done from the beginning), as I hope and may proudly defy and boast in the Lord; as they find worthy and well deserve, that they can do nothing but reproach and blaspheme, because they neither want nor are able to do anything good, but their mind and conscience, as Paul Tit. 1, 15. 16. is unclean, and they are incapable of all good works.
May our dear Lord Jesus Christ strengthen and accomplish the work he has begun in us, and hasten on to the glorious day of our redemption, which we desire by the grace of God with lifted up heads, therefore sighing and waiting for it in a right faith and good conscience, so that we have served the ungrateful world and the devil, in whom no improvement can be hoped, but is at the same time an enemy of his own and our salvation. Come, dear Lord Jesus! And he who loves you, say: Come, dear Lord Jesus! Amen.
D. Martin Luther's
thorough and edifying
Interpretation of the first Book of Moses.
The first chapter.
I. Preliminary Report.
This first chapter is described with the simplest words, but it contains the most important and darkest things. Therefore it was forbidden to both Jews (as St. Jerome writes) that anyone should read this first book of Moses before his thirtieth year, nor interpret it to others. For they held that whoever should read or understand this chapter must first have known, learned, and practiced the whole of the Scriptures. Although their rabbis have done nothing with it, since there are many of them who have been over twice thirty years and more, and yet in their commentaries and Talmuds they have given very childish and trivial things about such excellent and high things.
- In the church, too, there has been no one so far who has interpreted everything everywhere actually and correctly enough, without the teachers having mixed together so many strange and innumerable questions about this chapter; so that it can well be seen from this that God has reserved this majesty of His wisdom and right understanding of this chapter for Himself, and has given us this in general.
let know that the world had a beginning and was created from nothing by God. Such a common knowledge can be clearly obtained from the text. But as far as each piece in particular is concerned, there is a great deal in it of which one cannot be entirely certain, and of which innumerable questions are raised from time to time.
Now we know from Moses that six thousand years ago the world has not yet been; however, a philosopher is not to be moved at all. For Aristotle does not want to know anything about the first and last man. Although he leaves this question, whether the world will stand eternally, in doubt, he nevertheless steers completely to this opinion that it is eternal. And human reason cannot come higher, because it must conclude that the world is eternal and that countless people have been before us, will also follow us. Human reason must rest and stand still over these thoughts. But from this follows even a dangerous delusion and thought, namely, that the soul is mortal, because philosophy does not know several infinita (infinite beings). For it cannot be lacking, human-
6L. l, "-ia. Introduction to Genesis 1. W. 1, 3-b. 7
The reason of man must stumble and tarnish in such great and divine matters.
4 Plato, as it can be seen, may have gathered in Egypt some scraps from the sermons of the fathers and the prophets, therefore he has come closer to the truth. For he admits an eternal matter and idea; but says that the world had its beginning and was created from matter. But such uncertain and unfounded thoughts of the philosophers I do not want to mention further, because Lyra also tells them, but does not explain them. Therefore, I do not find anyone among the Hebrews, Greeks or Latins whom I could follow in so many important and difficult matters; but I hope that we will be satisfied when we have done what we have been able to do in this. For according to this common knowledge, that the world came into being and was created from nothing, there is almost nothing in which the theologians would all be one at the same time.
Hilarius and Augustine, as the two greatest lights of the church, are of this opinion that the world was created suddenly and at once, not successively through six days. And Augustine plays strangely with the six days, from which he makes days of secret interpretation of the knowledge in the angels, and does not leave six natural days. Therefore, in schools and churches there has been much dispute about the angels' knowledge, which they have divided into cognitionem vespertinam et matutinam (knowledge in the evening and in the morning); which is first conceived by Augustine, and diligently narrated by Lyra. Whoever wants to know about it, may read Lyra.
6 Although these are subtle disputations, they are nevertheless irrelevant. For what need is there to make two kinds of knowledge? And what is the use of making allegories and mysteries out of Moses so soon in the beginning? Because he does not want to teach us about allegorical creatures or an allegorical world, but about essential creatures and a visible world, which can be seen, felt and grasped, he calls every thing by its name, day and evening, as we know it, without any allegories. As the evangelist Matthew also keeps this way of speaking, since he writes in the last chapter v. 1, Christ
was raised on the evening of the first day of the Sabbath. But since we cannot sufficiently understand how these days happened, and why God wanted to keep such a difference of times, let us rather confess our ignorance, because the words can be directed and interpreted to foreign opinions without any need. As far as St. Augustine's opinion is concerned, we think that Moses actually spoke, not allegorically or figuratively; namely, that the world with all creatures was created within the six days, as the words read. But since we cannot reach or understand the cause with our wit and reason, let us remain disciples and let the Holy Spirit have his mastery.
7 These days are distinguished in this way, that on the first day the shapeless mass of heaven and earth was created, to which God also added the light afterwards. On the second day the firmament. On the third day the earth was brought forth from the waters with all its fruits. On the fourth day the sky was adorned and decorated with the creation of the sun, the moon and the stars. On the fifth the fishes in the sea and the birds under the sky. On the sixth all animals of the country and the human being were created. Now I also leave this, that the others divide all this into the work of creation, the distinction, and decoration; because it does not seem to me, as if it rhymes well everywhere. However, Lyra may read about it, whoever feels like it.
- But that Lyra thinks that one must necessarily know the teaching and doctrine of the philosophers about matter, because without it one cannot understand the effect of the six days, I do not know whether Lyra also understood what Aristotle called matter; because Aristotle does not call it matter, like Ovidius, namely a shapeless and coarse lump of all things. Therefore, let us leave all this as unnecessary, and listen to Moses, as a better master, whom we may follow more surely than the philosophers, who disputes without God's word about unknown things.
8 n. iv-ir. Interpretation of Genesis 1:1. 2. W. i, 7-10. 9
II. The six day works in particular.
First part.
From the first day's work.
I.
V. 1. In the beginning God created heaven and earth.
(9) Here a necessary and very difficult question arises, namely, that Moses says of the creation of heaven and earth, and yet remembers neither the day nor the word by which heaven and earth were created. For one wonders why Moses did not rather put these words in this way, as he does in the other pieces in which he remembers the Word in this way: In the beginning God said, Let there be heaven and earth. For here he says that first the heavens and the earth were created before God said anything, when the Ten Commandments and all Scripture testify that in six days God made the heavens and the earth and all that is in them. Now I have said before that we have no one to follow in this interpretation; therefore let us leave to each his own judgment and discretion in this matter, and say what is our opinion of it. Moses calls the heavens and the earth here, not as they are now, but as they were at the beginning, unformed and coarse. The water was dark, and since it is lighter by nature, it surrounded the unformed earth like a glue or thick mist. And now God did not create this first matter (that I thus call it) of the future following work outside of the six days, but in the beginning of the first day; as the words in the Ten Commandments clearly read.
(10) But for this reason, as far as I can see, Moses is still silent on the first day, that afterward the heavens and the earth were formed and, as it were, worked out, polished and distinguished, which at first were mixed together, coarse and unformed. For what he called the depths and waters afterwards, namely unformed and not yet distinguished and decorated waters, he calls here heaven.
If Moses had spoken differently, and said: In the beginning God said: Let the heavens be created 2c., he would not have been able to repeat these words afterwards: God spoke when he wrote how the waters were formed and the light was created. That therefore Mosi's plain and simple opinion is that everything that exists was created by God and that in the beginning of the first day a "formed lump of glue or earth, and mist or water was created, to which God afterwards in the remaining time of the first day poured a light and let the day shine, in which this unformed sky and coarse earth may have been seen and at that time was not almost unlike an unformed and raw seed, from which nevertheless something can be begotten and raised.
V. 2. But the earth was desolate and empty.
(11) The Hebrew words tohu and bohu are much more emphatic than they can be given, and are often used in Scripture; tohu means desolate. That the earth is first of all a tohu, that is, in itself bad, empty, in it no way, no difference of the Oerter, no mountain, no valley, and neither grass, herbs, animals nor humans have been. For such was the first and unbuilt form of the earth, that, because earth and water were mingled together, no difference could be perceived, as now, after it has been worked out and built up, it can be felt and perceived. Thus says Isaiah Cap. 34:11, when he threatens that the whole earth will become empty and desolate: "He will draw a line across it to make it desolate, and a plumb line to make it desolate"; that is, it will become so desolate that neither men nor cattle will be left on it; that the houses will be desolate and all things will be mixed up and mixed with one another. As afterwards Jerusalem by the Romans, and Rome by the Goths, were so utterly devastated and desolate, that no footsteps can be traced from such an excellent ancient city. Therefore, as you now see that the earth is exalted above the waters, the heavens with stars, and the earth with the stars.
10 L. I, U-K interpretation of Genesis 1, 3. W. 1, 10-IS. 11
Moses calls the earth, as it was without all this and mixed into a disorderly and shapeless lump, tohu and bohu.
(12) And as the earth was surrounded with darkness, or with waters wherein was darkness: so also the heaven was without form, and was a tohu; not only because it was yet without ornament and adornment of stars, and a bohu, because it was not yet separated from the earth; but because it was without light, and was a dark and gloomy deep, which drew and lay as a very thick mist round the earth. For how the waters were separated and divided from it will follow hereafter. Now we have for the first that Moses teaches that on the first day heaven and earth were created; but a shapeless heaven, that is, from which the waters were not yet separated, also without light and not yet raised up; item, a shapeless earth, without animals, water rivers and mountains.
Lyra disputes that matter is nothing more in itself than pura potentia, that is, such a thing as by its nature is possible and convenient to take a form and substance in itself. And Augustine says in his book, which he calls Confessiones, that matter is almost a void thing, so that between it and another, which is nothing, no means can be conceived. I cannot at all believe that such a thing is rightly said. For how can one call such a thing nothing at all, which is such an essential thing that Moses calls it heaven and earth? You wanted to call matter then, as one calls a wood, which is not yet a box or bench, a matter: but this the philosophers call materiam secundam.
14 On the contrary, it can be seen that St. Peter, 2 Epist. 3, 5. 6. where he speaks of the wicked, says: "They do not want to know that the heavens also existed in former times, and that the earth consisted of water and in water; nevertheless, at that time the world was destroyed by them with the flood. For St. Peter says that the earth was first of all
was founded of water and by water, and then was brought forth out of the water and came into the day; as it can still be seen as floating on the sea. This, says St. Peter, the wicked knew well, relied on it, and did not worry about any danger from the water, which they knew to be the foundation of the earth; and yet the evil one destroyed the earth as it held and carried it, just as it will finally perish by fire. So, I think, St. Peter looks here at Moses, because he writes that the earth was in the water and was created from it. Let this be enough of the matter; for I cannot see nor understand why it is useful and necessary to discuss it more subtly.
And it was dark on the deep.
(15) Water, depth and heaven are here put for one thing, namely for the dark and shapeless creature, which afterwards was distinguished and made light by the Word. For a shapeless and disorderly load, and which is brought forth from nothing, thus adorning and distinguishing, belongs to another person, namely Christ, the Son of God. Which Moses undoubtedly also considered, and therefore first of all did not use the word: God spoke; for some consider this to be the cause.
And the Spirit of the Lord floated on the water.
Some interpret the spirit of the Lord as the wind. But I, if anything material here should be understood by the Spirit, would rather have it that the shapeless form of heaven and earth (which he also calls the deep) has begun to stir and move, as it is still moving; for the water never stands still, but stirs and moves upward. But much more do I allow that we understand the Holy Spirit. For the wind is a creature that did not exist before, when heaven and earth were mixed together.
(17) The Christian Church here also strongly agrees that in this description a mystery of the Holy Trinity is indicated.
12 L. I, 1t-1S. Interpretation of Genesis 1, 2. W. 1. 13-15. 13
is. The Father creates heaven and earth out of nothing through the Son, whom Moses calls a Word; the Holy Spirit sets Himself over this work. For as a hen sitteth over eggs, and warmed them, and by the warmth quickened them, and brought forth little chicks therefrom: so saith the scripture, that the Holy Ghost sat down as it were over the waters, and was set to quicken the things which were to be quickened and adorned. For the office of the Holy Spirit is to make alive. So much, I think, is sufficient for the understanding of these words, that we leave aside other unruly thoughts, and take it for granted that God created heaven and earth out of nothing; but as a rough and unformed work, so that the unformed heaven has settled like a mist around the unformed earth.
18 Now we must also say a little about the words, and soon some have been found here who have disputed with strange subtlety about the word: "In the beginning". For they have interpreted it: In the beginning, that is, in the Son, because of the saying Joh. 8, 25. when Christ answered the Jews who asked Him who He was: Principium, quod et loquor vobis (the beginning, of which I tell you). Item Ps. 110, 3. where the ancients read thus: Tecum principium in die virtutis tuae; which saying they almost all interpret thus: With you is your son in divine power. Now those who have an understanding of the Greek language know that in John this word ĻĪ·Ī½ Ī¬ĻĻĪ·Ī½ is to be understood adverbially, and that this way of speaking is very common among the Greeks everywhere: Therefore others may pretend here what they desire; I like what is spoken plainly and can be understood by the silly and the plain. Therefore I think that Moses wanted to indicate a beginning of time, and that "in the beginning" is just as much as if he said: "At that time, when there was no time, or when the world began, the beginning was such that the heavens and the earth were first created by God from nothing, in a crude unbuilt form, not equipped as they are now. However, they did not remain so unformed for long, but were soon clothed with light on the first day.
- the Arians have imagined that
that the angels and the Son of God were created before the beginning. But let us leave such blasphemies alone; let us also not be troubled with this question: what did God do before the world began, whether he rested or not? To which question, as Augustine writes in the Confession, one answered at one time that God had built hell for those who inquired into and pretended to foolish things. With this answer, as Augustine says, he wanted to keep people from such unnecessary and unseemly questions.
20 For this reason, St. Augustine's modesty pleases me very much, especially that he sincerely confesses that he uses his ingenuity in such matters and sticks to himself. For even if we speculate and argue about such high things without measure and end, they still remain incomprehensible. And since we cannot fully or thoroughly understand the things we ourselves see and do, how much less will we be able to comprehend such high divine things? For what will you put or say that was outside of time and before time? Or, what do you want to think, what God made before time? Therefore, one should be satisfied with such questions and thoughts, and take it for granted that God was incomprehensible in His essential rest before the creation of the world; but now, after the creation, He is in, apart from and above all creatures, that is, He is incomprehensible. In another way one cannot speak of it; because our understanding cannot extend to this, which has been outside of time.
Therefore, God does not reveal Himself in any other way than in His word and works, for these can be understood to some extent. But the other, which actually belongs to the Godhead, can neither be comprehended nor understood; as there is what was outside of time and before the world 2c. Perhaps God only appeared to Adam; but after the fall he appeared to him in a sound, in which he had, as it were, disguised and wrapped himself. Just as afterwards he wrapped himself in the tabernacle and the mercy seat, and in the desert in cloud and fire. Therefore, Genesis 3:8, such things are called all things of God.
14 L. 1, 16-18. Interpretation of Genesis 1, 2. W. 1, 1S-18. 15
Faces, by which God revealed Himself. And Cain called the place where he had sacrificed before God's face in Genesis 4:16. For our nature is so deceived, even mad and corrupt, by sin that it cannot recognize God or understand what He is. That is why we must keep to the outward things in which God wraps and clothes Himself.
(22) It is just as great a foolishness and nonsense to speak much of God outside of and before time, for that is to merely want to grasp the divinity or divine essence. But because this is impossible, God wraps Himself in understandable works and a certain form; just as He wraps Himself daily in baptism, Absolution 2c. If you were to depart from such things, you would end up outside of the goal, measure, place and time, and into a purely trivial thing, of which nothing can be known, as the philosophers say. Therefore we let this question go and are content with the simple and simple understanding of these words: "In the beginning".
II.
- but this is much more to be noticed and considered, that Moses does not say: In the beginning Adonai created heaven and earth, but uses the several number, and says in the plural Elohim; which name is given in Moses and elsewhere more also to the angels and authorities, as Ps. 82, 6.: "I have said, you are gods." But here this name certainly means the one and true God, from whom all things were created. Why then does he speak in the plural? The Jews cavil and master Moses manifoldly. But we have clear testimonies that Moses wanted to indicate the Trinity or the three persons in one divine nature and being. For since he speaks of the work of creation, it clearly follows that he excludes the angels. Therefore, this contradiction remains, that there is one God, and yet this same unity is truly divided into three persons. For why else would Moses have said in the plural: "In the beginning Elohim created"?
24Therefore, the Jews should be given their evil
and useless sophistry, that they say that Moses spoke thus for the sake of honor and reverence. For what would reverence be here, since it is not common in all languages to address a person in the plural, as the German language does? Secondly, although they say a lot that the name Elohim is also given to angels and men, it is here in the plural and cannot be understood otherwise than by the one true God, because Moses deals with the creation. Otherwise he would have had many words in the singular, which he could have used, where he would not have wanted to indicate with special advice and concern, spiritually and secretly, that outside the creature in the divine nature there were three persons. He does not say in explicit and clear words that One is God, Father, Son, and Holy Spirit, for he had to reserve this clear distinction for the holy Gospel; but let it suffice him that he can interpret and explain such a plurality of persons with one word in the plural, which will also be given to men hereafter.
(25) Neither shall we be offended that such a name is hereafter given to creatures. For why should God not communicate his name to men, since he communicates his office and power to them? For remitting and keeping sins, making alive, etc., are works of the one divine majesty; and yet they are communicated to men and are done through the word that men teach; as Paul says Rom. 11:13, 14: "I will magnify my ministry, if I may provoke them that are my flesh to jealousy, and save some of them. Item 1 Cor. 9:22: "I became all things to all men, that I might save them all." Therefore, just as such works are truly God's works alone, even though they are given to men and are done through them, so also God's name truly means God alone, even though it is given to men.
26 Arius could not deny that Christ was before the world was created, for Christ Himself also says John 8:58: "Before Abraham was, I am." And in
16 W. 1, 1"-2V. Interpretation of Genesis 1, 2. W. I, I8-LI. 17
Proverbs of Solomon, Cap. 8, 22, it is written: "Before the heavens were, I am. Therefore he turned to another side, and said that Christ, or the Word, was created before all other creatures, and that the same Word had then created all other things, and was the most perfect creature, even if it had not always been. But this nonsensical and ungodly delusion is to be countered with the fact that Moses recently said, "In the beginning, and put nothing else before the beginning, but God alone, of whom he speaks in the plural and calls him Elohim.
(27) Men's hearts fall into such ill-advised thoughts when they presume to speculate about such excellent and high things without God's word. We ourselves do not know who we are; as Lucretius says, "It is not yet known whose kind and nature the soul is. We find in ourselves that we can judge, recognize, measure, count, and distinguish the height and size of every thing, even the spiritual creatures, evil and good, right and wrong; and yet we cannot yet say what the soul is; how much less will we understand what the divine nature is? Do we not know what our will is for a movement, because it is neither motus qualitatis (movement of quality) nor quantitatis (quantity), and yet it is a motus (movement): what then would we know and understand in divine matters?
Therefore, it is foolish nonsense to speak of God and His divine nature outside of and without the Word and the things in which God has wrapped Himself; as all heretics do who speak of God with certain thoughts, as of a sow or a cow. Therefore they received the just reward of their presumption, that they fell into such dangerous errors. For whoever wants to be safe and without danger in such great things, let him remain simple-mindedly with the form, signs and works in which the divine high majesty has made itself known, namely with the word and works; for in these God has shown and revealed himself to us. Whoever reaches and touches them, the
By this touching, just like the woman who had the issue of blood, she becomes healthy and clean, Matth. 9, 22.
But those who want to come to God in another way, without word and works, try to climb to heaven without a ladder (that is, without God's word); therefore, they also fall and bump against the high majesty, which they thus only want to reach and grasp. As happened to Arius, who devised a means between the Creator and the creature, and pretended that from the same means all things were created. He had to fall into such an error because, contrary to the Scriptures, he did not want to believe that there was more than one person in the divine being. But because he argued about it without and apart from the word of God and trusted his thoughts, he had to err horribly and run aground.
(30) So also a monk: because he does not follow the word, he speculates that there is such a God up in heaven who wants to make blessed one who wears a cap and observes a certain way of life. This one also wants to climb into heaven outside of the word through which God has revealed Himself. And in the same way the Jews had their idols and forests. All of these do the same thing, and they are repelled by the fact that they leave the word, and each one follows his own thoughts.
(31) Therefore, if we want to walk safely, let us keep to what God's word models for us, and God Himself wants us to know. But everything else that is not indicated in the word, we should leave aside. For what is that to me, or how can I understand what God did before he created the world? These are mere thoughts of the Godhead; just as they are, so that the Jews are led away from this text, that they do not believe the three persons, when Moses spoke of God in the plural.
The pope's decree condemned the anthropomorphites for speaking of God as a man who had eyes, ears, and arms. Now this was an unreasonable condemnation. For how can men speak differently of God to men? And if it is unjust and heresy
18 2.:. 20-sL. Interpretation of Genesis 1:2, 3-5. W.i, si-ss. 19
then it will truly be miserable and uncertain with the children's bliss, who think and speak of God in such a childish way. But let the children remain, and show me the most learned doctor who can teach and speak of God in any other way than this. For this reason, injustice and violence have been done to these same good people, that because they believed in God as an almighty Lord and Savior, they have nevertheless been condemned, because they have said that God has eyes, so that he sees the poor, and ears, so that he hears those who call upon him 2c. For how can our depraved nature understand the spiritual nature of the Godhead? Thus, the Scriptures themselves use this way of speaking of God everywhere.
For this reason they are unreasonably condemned, and rather this virtue of theirs should have been praised, that they took care to speak of God in a simple and comprehensible manner, which is a necessary diligence and virtue in doctrine. For if God wants to reveal Himself, He must do it through such a comprehensible means or implication, and say: Behold, under this implicated form you will find and seize Me. And if we now take the same form, call there, sacrifice 2c., then we have called upon God rightly and sacrificed rightly. So there is no doubt that our first parents will have called upon God early in the morning, when the sun rose, and wondered at the Creator in His works and creatures; or, to put it more clearly, the same noble creature will have reminded them to call upon Him. And this way the descendants have kept afterwards, but without right understanding. Therefore, this habit has become idolatry, which is not caused by the sun, which is a noble creature of God, but by the fact that the right teaching, which Satan cannot stand, has died out in time. For Eve, having allowed Satan to deviate from the Word and seduce her, fell into sin.
34 Because of that I come back to the anthropomorphs, I think that they should not have been condemned, because also the prophets paint God as sitting on a chair. Now when the simple hear such things, they soon think that it is
They must be a golden and beautifully adorned chair or throne, although they know that there is none of such material in heaven as gold, silver, etc. Thus Isaiah Cap. 6, 1. writes that he had seen the Lord in 'a very broad garment. For God can neither be painted nor seen in the form that He is in Himself. Therefore, such images and figures are pleasing to the Holy Spirit, and in them God's works are presented to us so that we can grasp them. Such works are that he created heaven and earth, that he sent his Son and speaks through him, that he baptizes, that he forgives sin through the word, and so on. Whoever does not want to adhere to these works will never take hold of God. But I will leave it at that with this doctrine, because I have often discussed it abundantly and extensively; but I have had to touch on it again for the sake of Mosiah, whom the Jews act miserably and wickedly in this place, from which we prove that there is more than One Person in the Godhead. Now let us look at the text further.
III.
V. 3-5. And God said, Let there be light. And there was light.
(35) I have said above that by the word heaven and earth were created in a rough and unadorned form (which Moses also calls water and depth), and that it was a work of the first day; although Moses only begins to speak like this here: God said: Let there be light, and so on. Now this is truly a strange way of speaking, and unknown to those who write of all other languages, that God makes something by speaking that was nothing before; and so Moses here first uses the means or instrument that God the Father used in his works, namely the word.
(36) Notice carefully the difference between the Hebrew words amar and dabar. We interpret both words by speaking or talking; but the Hebrews keep this distinction: smar means alone and actually a spoken
20L . l, SL-S4. interpretation of Genesis 1:3-5. W. i, ss-ss. 21
Word; but dabar also means an essential thing. So when the prophets say: this is the word of the Lord, they use the word dabar, and not amar. The new Arians, however, make a blue haze to those who do not understand the Hebrew language, and pretend that word means a created thing; and thus Christ is also called a word. Against this ungodly and at the same time inconsistent falsification we say that Moses uses the word amar, which actually means: a spoken word; so that the word is something different from the one who speaks; as there is a difference between the one who speaks and the one who is spoken. As we have just proved from the text the three persons in the divine being: so here a clear and bright difference of the same persons is shown. For Moses says, God is (that I speak so) the speaker, who creates, and yet uses no matter, but only the word, which he speaks, and thereby creates heaven and earth from nothing.
Now compare St. John's Gospel Cap. 1, 1: "In the beginning was the Word" (for it agrees finely with Moses), and John says that before the creation of the world there was no creature, without which alone God had a Word. But what is now, or what makes such a word? Listen to Moses here, who says: the light was not yet, but the darkness was disguised and transformed from its nothingness into this noble and precious creature, which is light. But by what means? Through the Word. Therefore the Word is in the beginning and before all creatures, and is thus a powerful and mighty Word that creates everything from nothing. From this it follows irrefutably that John clearly says that this Word is God, and yet is a distinct person from God the Father; as different things are the Word and the one who speaks it. And yet, because of this difference, the unity of the divine essence remains the same.
These are great things, and it is not safe to go further and higher in them than the Holy Spirit leads us. Therefore, we should stand by this and be still,
that after heaven and earth in their first rough and coarse form, in which they were still covered with darkness and gloom, were made from nothing, also the light was made from nothing, that is, from darkness. And St. Paul refers to this first work of the Creator as a particularly great work, 2 Cor. 4, 6: "God, who caused light to shine out of darkness" 2c. The command, he says, brought forth this light. Therefore, for the strengthening and assurance of our faith, we have enough that Christ was truly God, and was with the Father from eternity before the world was created; and that through him, who is the wisdom and the word of the Father, the Father made all things. But in this saying of St. Paul, it should also be noted that he makes a new work of creation out of the conversion of the ungodly, which also happens through the Word.
(39) Here reason does much foolish work with clumsy and foolish questions. If the Word, it says, has always been, then why did God not create heaven and earth earlier by the same Word? Item, because only when God began to speak did heaven and earth come into being, so it can be seen as if the Word also only began at that time, when the creature began 2c. But we should refrain from such ungodly thoughts, for we can neither conclude nor think anything about these things, because apart from the beginning of the creature there is nothing but a mere divine being and a mere God. But since this is incomprehensible, that which existed before the world is also incomprehensible, because it is nothing but God alone. In our thoughts it seems that he begins to speak, because we cannot get beyond the beginning of time: but because John and Moses say that the Word was in the beginning and before all creatures, it necessarily follows that it was always in the Creator and the mere divine being. Therefore it is true God, but in such a way that the Father begets and the Son is begotten. For Moses makes this distinction, because he calls God who spoke and the word that was spoken. And Moses has enough of this
22 ". i, S4-ss. Interpretation of Genesis 1:3-5. W. i, ss-ss. 23
done. For a clearer understanding and explanation has belonged to the New Testament, and to the Son, who is in the bosom of the Father. There we also hear certain names of the persons, that God is Father, Son and Holy Spirit; as this is also indicated in several Psalms and Prophets, but quite hidden.
. 40 Augustine interprets these words: God spoke, a little differently. For this is his interpretation: God spoke, that is, it was determined from eternity in the word of the Father and was decided by God; for the Son is the reason, image and wisdom of God. But for this one should keep the simple and right understanding, namely, God said: that is, by the Word He creates and makes all things; as the apostle Paul testifies Hebr. 1, 2.: "By whom also He made the world." And Col. 1, 16.: "By Him and in Him all things were created."
(41) One should let the thoughts of creation go so far, but let them enter here and not come any further. For where this happens, we are sure to fall into terrible darkness and error. Therefore, we should be satisfied with what is said about the world and its creation, namely, that the world, as far as matter is concerned, was made of nothing; item, that light was made of such a thing that was not light before. In sum, that heaven and earth were created out of nothing; as Paul says Rom. 4:17: "God calls that which is nothing to be."
The instrument or means that God used for this is His almighty Word, which was with God from the beginning and, as St. Paul says in Eph. 1, 4, before the foundation of the world was laid. The fact that Paul, Col. 1, 16, says that through him, the Lord Christ, all things were created (for he uses the preposition "in" in the manner of the Hebrews, instead of "through", for the Hebrews use the letter beth), is taken, like other similar words, from these words of Moses, who says of a spoken word, by which something is commanded. This word is God, and is an almighty word, spoken in the divine essence, which no one has heard speak,
for God Himself, that is, God the Father, the Son and the Holy Spirit. And while it was spoken, the light was not produced from the matter of the word, nor from the nature of the speaker, but from the mere darkness; so that the Father spoke in it, and out of it, from the beginning, the light became and existed. In the same way the other creatures were created. This, I say, may be enough for us of the manner of creation.
IV.
(43) But here arises a perceptible question: What kind of light was this, by which the heavens and the earth, as they were first created in an unadorned and coarse form, became light; since at that time neither the sun nor the stars were created, and the text nevertheless reports that it was a true and essential light? This question has given some cause that they have sought a secret interpretation from it and have interpreted these words thus: Let there be light, that is, an angelic creature. Item, he separated the light from the darkness, that is, he separated the good angels from the evil ones. This, however, is called making short work of untimely allegories (for Moses writes a history and reports things that have happened), and not interpreting the Scriptures. For this purpose Moses wrote to the simple and unintelligent, so that they would have clear testimonies of the creation. Therefore, one should not pretend such inconsistent things here.
44 Secondly, it is also asked whether the same light has also moved around, or, as they call it, motu circulari? Now I gladly confess that I cannot really and thoroughly know; however, if someone desires to know what seems to me to be the closest and most similar to the truth, I consider it to be the case that this light was mobile, so that it made a natural day, from the beginning to the end. But what kind of light it was, although it is difficult to say, I do not like that one wanted to leave grammar without cause and draw the words by force to other things; because Moses clearly says that it was a light.
24 A-1, ss-si. Interpretation of Genesis 1:3-5. W. i, ss-si. 25
and reckons here the first day of creation.
(45) Therefore I consider that it was a righteous light, which had its movement and went around like the sun; although it was not such a bright and shining light as it became afterwards, when it was increased, adorned and improved with the light of the sun. As the Holy Scriptures also testify, that on the last day God will make the light of the sun, as we see it now, a dark imperfect light compared to the future clarity, seemingly more glorious and brighter. As therefore the light, which we see and have now, is to be reckoned as a thick and coarse light against the future clarity: so also the same first light, if one wanted to hold it against the present, was coarse and imperfect. And so this is my opinion of the two questions. Now Moses speaks further:
B. 5. Then the evening and the morning were the first day.
46 Here it must be known that the Jews reckon the day differently than we do. For they saw it from the evening and from the setting of the sun until the evening of the next day. But we reckon the day from the rising of the sun. And I like that they take the word aeraef, which is evening, from araf, which means to mix together; just as they take this word arof, which we call a mixed-up vermin, because in the evening all things are mixed together, and their shapes cannot really be distinguished after the light is gone.
V.
47 And this much Moses has taught us from the first day. Now let us see that he holds this way of speaking also in the other creatures' creation, when God said: Let there be a best 2c. This repetition should be most agreeable to us, because, as also said above, it gives a strong and excellent testimony to our faith, namely, that the Son is true in the divine essence.
The word that is spoken is not the same as the person of the one who speaks. In this way David also speaks in the 33rd Psalm, v. 6: "The heavens are made by the word of the Lord." And Solomon also indicates this strange way of speaking, when he writes Proverbs 8:22, 27, that the divine wisdom was like a servant and helper in the creation.'' "I am", he says, "appointed from eternity, before he created anything 2c. When he prepared the heavens, I was there; when he composed the depths with his purpose" 2c. Hereby Solomon shows that he understood this doctrine of our religion, shown and proved by Moses, but so that the unintelligent people heard and read it, but did not understand it. For if Solomon had not understood this mystery, he could not have spoken of it in this way. Therefore he took it all from Moses, as also this Proverbs 30, v. 4: "Who has put all the ends of the earth? What is his name, and what is the name of his son? Do you know?"
48 I also believe that there were similar writings of other holy men, such as Enoch, Elijah 2c., in which many such testimonies were contained. But as they are today, although they are clearly revealed and presented in the New Testament, they remain hidden and are not accepted by the majority, but are contested: so it was rather among the Jewish people, since the holy fathers presented such obscure and not clearly presented testimonies, subtly, also to the scholars. But this is a great comfort to us, that we know, as it is shown from the beginning, that in the divine essence there are more persons, and yet one unity of the divine nature and essence. But if anyone does not want to believe this, or even to fight against it, it is not our business. Abraham, Gen. 18, 2. 3., sees three men, and yet worships only one. Item there in 19 Cap. V. 24, the Holy Spirit says: "The Lord rained down fire from heaven from the Lord." Whether such words are not understood by the foolish and senseless spirits, or whether they are not understood
26 L. l, ss-so. Interpretation of I Genesis 1:5, 6-8. W. I. S1-S6. 27
Although we do not notice it, we know that it is not the words of a drunken man, but the words of God.
49 And there are many such testimonies everywhere, which the fine man Hilarius has diligently gathered together. But if they seem obscure and not certain enough, they seem so to the ungodly and unbelieving: the faithful and godly are certain and clear enough about what is presented and indicated in divine Scripture. For they believe and know that there is another person of God who speaks, and something else (not in nature, but in person) is the Word, by which all things were created, and are still today and always being preserved; as the Master of the Epistle to the Hebrews Cap. 1, 3. says: "He bears all things with His powerful Word."
50 But it must also be remembered here that these words, Let there be light, are God's words and not Moses', that is, essential things. For God calls things that are not to be, Rom. 4:17, and speaks not grammatical words, but true and essential things. As, which with us men reads as a word, that is with GOD as an essential thing. Thus sun, moon, heaven and earth, Peter, Paul, I and you 2c. are bad words of God, indeed hardly a syllable or letter, to be counted against the whole creature. We also speak, but only grammatical words, that is, we only give names to things that are already created. But God has another grammar, namely, that when He says: Sun, you shall shine, the sun is soon there and shines. Thus, the words of God are not mere words or vocabularies, but essential things.
Here they have made a difference between the uncreated and the created word. The created word is made by the uncreated. For what is the whole creature but a word of God, spoken and pronounced by God? The uncreated word, however, is a divine thought and inner meaning that abides in God and is one thing with God, yet a distinct person. In this way God reveals himself to us, that he is the speaker who is with himself.
has an uncreated word, by which he created the world and everything with an easy work, namely only with speaking; so that God does not find it more difficult to create than to call. In such thoughts the pious fathers Augustine and Hilarius also had their pleasure.
Second part.
Of the other day's work of God.
I.
V. 8. And God said, Let there be a best between the waters, and let there be a difference between the waters.
Here it seems as if Moses had forgotten himself, because he neither reports nor deals with two great and important things, namely the creation and fall of the angels; but only continues in the description of the physical things, although there is no doubt that the angels were also created. But of their creation, item of their struggle and fall, the scripture reports nothing everywhere, without Christ saying Joh. 8, 44, that the devil did not exist in truth; and Moses tells afterwards in the 3rd Cap. V. 1 ff. Moses tells a pitiful story about the serpent. Therefore, one might be surprised that Moses is so silent about such excellent things.
(53) Hence it came to pass, when men had no certainty of this, that they devised the nine choirs of angels, and that there were so many of them that their fall was nine days. So they also invented a great fight and quarrel, which the good angels had against the bad ones. But this, I think, is taken from the struggle of the church, that they dreamed: as in the church the pious teachers must always fight against the evil and enthusiastic ones, so also the good angels should have been in a struggle with the evil ones, who wanted to arrogate to themselves the divinity. But this is the way it is: where there is no public and certain testimony of the Scriptures, presumptuous and presumptuous people usually think that they have the power to write poetry and to think up whatever they want.
28L . i, 30-82. Interpretation of I Moses I , 6-8. W. i,""-ss. 29
From this they also take the thoughts of the danger and fear of the angels from the 14th chapter. Isaiah v. 13, where Lucifer says: "I will ascend into heaven, and will exalt my throne above the stars of God. Although the prophet there prophesies of the pride of the king of the Babylonians. And Bernard has these thoughts: that Lucifer saw in God that man should be exalted above the nature of angels, therefore the arrogant spirit begrudged such blessedness to man and thus fell. But such thoughts remain in their value. I would not like to force one to agree with such opinions. But nevertheless it is certain that the angels have fallen and the devil has become an angel of darkness from an angel of light. Perhaps there might have been a fight and a quarrel between the good and the bad angels.
(55) But Moses, because he wrote to an unintelligent and new people, he also wanted to write what was useful and necessary to know, and kept silent about other things that were not necessary to know, such as the nature of angels and the like. Therefore, we should not expect anything further in all such things, especially because the New Testament also deals little with this matter, for it reports no more than that they are damned and will be kept in prison and bound until the day of judgment, 2 Peter 2:4. Therefore, we have enough from this that we know that there are good and evil angels, but that God created them all good at the same time. From this it necessarily follows that the evil angels have fallen and have not remained in the truth. How such a case occurred cannot be known, but it can be seen that they fell out of pride, after they despised the Word or the Son of God and wanted to prefer themselves to him. That is all we can know about it. Now we return to the text.
II.
(56) We have heard that the work of the first day was the heaven and the earth, created in a crude and unskillful form, and also with a thick and coarse light.
has been illuminated. Now follow the work of the next day, how God built up and brought forth from the same thick and coarse mist, which Moses called heaven, a beautiful and lovely heaven, as it is now, when you put the stars and great lights of it. And the Hebrews have a convenient derivation of the word heaven, shamajim, from majim, which means water. For the letter shin is often used in compound words for a relativum, so that shamayim means watery or watery nature. As such also appears from the color of the sky, and experience gives that the air is moist by nature. And the philosophers say that the air would be nothing else but an eitele constant humidity, if the sun were not. It is indeed moist and warm at the same time, but the moisture is of its nature, because the sky is made of water. Therefore the sky rains and gives from itself wholesome and fruitful moisture. But because light has been added to the sun, the humid nature of the sky is tempered and mixed so that the air is also warm.
(57) This thick and coarse lump of mist, created from nothing on the first day, God takes by the word and calls it to spread out round and round. For the word rakia means among the Hebrews something that is stretched out and spread out, and comes from the word raka, which means: to spread out and wind out. For the heavens were made in such a way that the rough and unformed mass was stretched out, just as a pig's bladder (that I may give a rough simile from which it may be understood) spreads out round and rises when it is blown.
(58) Now that Job chap. 37:18 says that the heavens were made of iron, he is not referring to matter but to the Word, which can make even the softest thing by nature the strongest and most solid. For what is softer than water, and thinner and finer than air? And yet these finest and softest things keep their form and movement in the most perfect and firm way, because they are thus created by the Word. And if now
30L . I, S2-S4.Interpretation of Genesis 1:6-8. W. 1:39-41. 31
Even if the sky were made of diamonds or other extremely hard materials, it would still break and melt through the swift, long and constant movement that the sky has. In the same way, if the sun were made of the hardest matter, it would break and melt in a day due to its rapid movement. For the movement is extremely hot; as Aristotle says that the lead on an arrow can melt because of the swift movement.
(59) Therefore, these are the miraculous works of God, wherein the omnipotence of the Word is seen, that the heavens, being softer and finer than water, and being tossed about with swift motion, have not been corrupted or weakened in any place in so many thousands of years. This is what Job says Cap. 37:18, that the heavens are solid and cast like brass, yet they are by nature of the softest substance. For we know how thin and fine the air is in which we live, for it cannot be touched or grasped, nor can it be seen. Now the sky is by nature even finer and thinner than the air. For the fact that it appears blue is not a sign that it is so thick, but that it is so far from us and thin. And if you hold the clouds against it, they seem like a ranch of lighted wet wood. Job points to this fineness and yet, enduring permanence. For the philosophers also have a fine saying: What is moist and wet cannot keep itself in bounds.
Therefore heaven exists in God's word, because it (being of watery nature) cannot hold itself in its goal or terminus; as we hear: Let there be a best. From this, some philosophers, who were more diligent before others, have made a not unimportant conclusion; namely, that in nature nothing is accidental, but all things are governed and happen by divine providence, because the movements of the heavens and the things that are above us are so fixed and regulated. For who would say that such things happen by chance and are only natural things; because other bodily things, which are made by the skill of men, are not accidental and without
are dangerous, but are produced from certain counsel and art, as round, triangular or hexagonal columns?
61 Therefore, these are really wonderful works of divine majesty, that the sun has such an exact and certain course, that it does not step or exit from the line under which it runs, not even a finger's breadth away, at any place in the sky. It has such a course in the thinnest air, is not supported by solid bodies, but floats like a leaf in the air; although this likeness is not at all real and convenient. For a leaf floats and is driven around in the air, uncertainly; but the sun's movement is the most certain, and happens in much thinner air than this, in which we walk and live.
This wonderful spreading of the thick fog is called by Moses a best or firmament, in which the sun with the other planets has its course and movement around the earth, in such very subtle matter. But who is this master who makes such a soft and uncertain substance so firm, certain and solid? It is certainly not nature, which cannot accomplish such things in much lesser things; so it must be the work of him who speaks to heaven and this slippery substance: You shall be the firmament; and makes all things firm with the word, sustains them also according to his omnipotence. This word also makes the very finest and thinnest air harder and stronger than a diamond. Item, that it has its goal and own terminus. Again, that a diamond is softer than water. That we may learn from such works what kind of God we have, namely, who is almighty, and has made this wonderful and beautiful heaven out of a rough and coarse heaven, and has wrought all things according to his counsel and will.
63 Furthermore, I have said that this word best, or firmament, has the name of spreading out among the Hebrews. As on this word rhymes the simile of skins or tents, so Ps. 104, 2: "Thou spreadest out the heavens like a carpet. For like a wrapped up tapestry
32L . 1, 34-s". Interpretation of Genesis 1:6-8. W. 1:41-14. 33
He says that you spread out and wind up, as it were, the unformed heaven by your word, in which you sit invisibly in the whole creature, as in a circle, in and out of everything.
This is very strange, that Moses with clear words makes three parts, and puts the firmament in the middle of the waters. And I would like to have this thought and speculation, that the firmament is the highest and highest above all things, but the waters, which do not hang and hover above but below the heavens, are the clouds that we see; so that by the waters separated from the waters are understood the clouds that are separated from our waters on earth. But Moses says with dry and clear words that the waters are above and below the firmament. That is why I have to take my thoughts captive here and follow the word, even if I do not understand it.
65: But here it is asked: what kind of waters are these, and how the upper bodies are distinguished? How the philosophers divide and distinguish them is well known. For they set four elements and distinguish them according to their properties and qualities. They give the lower place to earth, the next to water, the third to air, and the last and highest to fire. Some add the ether as the fifth element. Then follow the spheres or circles of the seven planets, and the eighth sphere of the fixed stars. And in this they are almost all one, that four spheres are the things, which easily come into being and pass away again. After that there are eight other spheres of things that neither multiply nor decay.
Aristotle argues that the nature of the heavens is not made of the elements, but has its own particular nature. For if heaven were made of the elements, it would be corruptible, because the elements, mixed together, act on each other and suffer one from the other and thus wear each other out. Therefore he deprives the heavens and all heavenly bodies above us of primas qualitates, that is, of the elemental property, and says that they are
pure creatures, which have in themselves a light that is the same as theirs, and a special quality and property that is created at the same time as theirs.
67 Although these things are not certain, yet, because they are derived from causes not inconsistent with truth, and have in them a beginning and origin of beautiful and glorious arts, they are useful to teach, and it would be a grossness for anyone to neglect or despise them, especially because they agree to some extent with experience. For this we learn, that it is true that fire by nature is self-propelled, as it appears by lightning and other fiery signs in pleasure. By these principles, known from experience, they were moved and caused to place fire in the uppermost place, and below it, next, the air, after that the water, and below that the earth, which in gravity surpasses all the others.
These things are valid and have their place and use as prima principia, or instructions, although they are not necessarily true and come true. But they are generally true and serve to teach the same arts correctly and to act accordingly. For even though fire is made from firewood, it cannot be denied that there is also fire in the air above. That is why theology gives such arts this rule, of which philosophers do not know much: that although God has ordered and created all such things by his word, he is not bound by such rules, so that he cannot change them according to his will. For we see that neither grammar, nor other arts, are so certainly set down in rules that they do not have exceptions. So the secular law and laws draw in and temper equity 2c. How much more can this happen in divine things, that although we learn that the four elements are thus ordered and disposed by God, God, contrary to this order, can also have and receive fire in the middle of the sea; as we see that it is locked in a vessel.
So the mathematicians have decided a certain number of spheres, not that
34L .I, "S-M. Interpretation of Genesis I, 6-8. " 1, 44-47. 35
It is not necessary that it be so, but that one cannot teach anything special about such things where one does not divide the spheres in this way for the sake of the diversity of the movements, of which one cannot teach anything without such imagination that I call it so. For so say the teachers and masters of this art themselves: We give examples, not because they are completely true, but because such things cannot be taught in any other way. Therefore it would be a great folly to despise and ridicule such things, as some do, because it is not so certain that it could not be otherwise; for it serves that one may teach good arts, which is enough.
This is what the philosophers generally teach. In addition to these eight spheres, the new theologians add two more, namely the crystal heaven and the fire heaven. But the Greeks discussed these things much more finely and intelligently than ours. For Ambrose and Augustine have rather childish thoughts: therefore I praise Jerome that he is silent about it. Now some think that the crystal sky is watery because they think that it is this water, of which Moses speaks here, and that it is therefore made part of the firmament or the eighth sphere, so that it is not burned up by the swift and constant movement. But these are childish thoughts, and I would much rather confess that I do not understand Moses in this place, than that I wanted to accede to such clumsy thoughts. The tenth heaven, the heaven of fire, they call thus, not that it is fiery and burning, but that it is light and apparent. They make it the dwelling place of God and the blessed, which was made full of angels soon after creation, and Lucifer fell from this heaven. This is almost all that the theologians have done to the thoughts of the philosophers. But those of us who have been more learned and have occupied themselves with astronomy have made more spheres, namely twelve, and have devised three kinds of movements of the eighth sphere; as, motum raptum, motum proprium, and motum trepidationis (a caused, a proper, and a fluctuating movement). For from
Such things cannot be spoken otherwise, if one does not give to each movement its special sphere.
Averrois has had other more inconsistent thoughts, which are too much for reason; for he pretends that each sphere is an intelligible nature. And this foolish thought has this cause, that he has seen the certain and quite orderly movement of the heavenly bodies: therefore he has thought that the spheres were intelligible natures, each of which moved in a constant and certain way. But from this follows the highest ignorance of God; therefore we also reject Averroi's thoughts, and give the others, which we have narrated, so far right that they are useful to teach. For this knowledge of heaven and of the things that are above us is worthy of all praise, however little it may be had.
Moses took the simple and plain road and put three parts, namely the waters below and above, and the firmament in the middle, and by the word heaven he understood the whole corpus and building, which the philosophers distinguished into eight spheres, fire and air. For on the third day he first of all remembers the flowing waters. So it is also clear and certain that this pleasure, in which we live, is called heaven in the holy scriptures. For thus Ps. 8:9 calls it the birds of the air. It says in 1 Kings 8:35 that the heavens are closed unless it rains. It says, Zech. 8, 12, that the sky rains: but all this happens in the air, and not in the spheres of the moon or the other planets. Therefore this dividing of the heavens into spheres is not at all from Moses, nor from the holy Scriptures, but is devised by learned men for teaching. Which we should recognize as a great good deed.
I still doubt whether it is right to say that the elements are corruptible things, for I see that they remain. And although a part of them is changed at times, it does not follow that they are changed at all; but the change of the elements takes place only in parts. For so the air remains, in which the birds live and fly; so the earth remains, on which the trees and the plants grow.
36 " i. ss-ta. Interpretation of Genesis 1:6-8. W.i. 47-is. 37
of things grow, although quite a few pieces of the same are changed.
74 Aristotle says that the cause of all these things is primum motorem, that is, the first mover; but Averrois says that the causes of the movements are formae adsistentes a foris, that is, intelligible natures that move from outside: that, we say with Moses, all things happen and are badly governed by God's word. He spoke, then it came to pass. He did not command the angels to govern these bodies: just as we ourselves are not governed by the angels, though we are protected and guarded by them.
75' Thus, that the planet's course is retrograde is also a work of God, created by God's word. Which work belongs to God alone, and is much higher and greater than that it could be assigned to an angel; but it is God who has thus distinguished, governs and sustains it. And the same God who called the sun to run and the firmament to stand still, also said to the planets or stars: you shall go this way and that way 2c. For the word is able and does all these things, that the most uncertain course is the most certain, although the same heavenly bodies do not walk and float in one place or under one visible line. For as a fish is in the midst of the sea, and a bird under the open sky, so the stars move in their appointed place, but with a very certain and wonderful course. This is also the reason why the Elbe has its steady course here before Wittenberg and in this region and does not have to tire. All such works are works of the word, which Moses here praises and extols: He said 2c.
For this reason, we Christians should speak and be of a different mind about the causes of these things than the philosophers, even though some of them are beyond our reason (like this piece about the waters above the sky) and are rather to be believed with a confession of our ignorance than either to be denied out of ungodly opinion or to be interpreted presumptuously according to our understanding. For we must keep the way of speaking, as it has the holy scripture, and remain with the words of the Bible.
The Holy Spirit was pleased to divide the creatures in this way, so that the firmament would be spread out from the unformed heaven and earth in the midst of and through the Word, and that then above and below the firmament would be the waters, also taken from the rough and coarse lump of heaven and earth. All this together the Holy Spirit calls heaven, with the seven spheres and the air, in which meteors and fire signs occur and birds have their dwelling.
Therefore we do not dispute these common principles, nor do we deny that they say that everything that is heavy by nature sinks below itself, and that which is light goes up or above itself (although we see that thick and heavy vapors also float above themselves, but from the effect and movement of heat). This alone we say, then, that these things are all thus created and preserved by the Word, can also be changed by the power of the same Word even today; as then this whole nature will finally come to change; just as it is also contrary to the rule now indicated that there are still waters above the sky or the firmament: and yet the text reports and testifies to this.
Now that we come back to the question we asked, it is true that if you ask about the nature of these waters, you cannot deny that the waters, as Moses says, are above the sky. But what kind of waters they are, I freely confess that I do not know; for even the Scriptures do not mention them in any other place than here, and in the song of the three men in the fire, Dan. 3:61. 3, 61. So also of all such things we can say nothing certain, as also of heaven nothing, in which the angels and God dwell with the blessed; also of the other nothing, which shall be revealed at the last day, when we shall be clothed with another flesh; but now we can say nothing certain of it.
But for the sake of those who do not yet understand, I must also say that in the Scriptures the horizon is also understood by the word heaven. And of it also
38 L 1, 40-42. Interpretation of Genesis I, 6-8. W. 1. 4S-SL. 39
The whole firmament of all heavens is called heaven, so that all people's heavens, that is, horizons, come together in it. And in this way we have a different heaven than those who live in France or Italy. But this name does nothing to explain this text here; therefore, several theologians have interpreted these waters (as also indicated above) as coelum glaciale, that is, the cold sky, which is therefore placed in this place, so that it should moisten and, as it were, refresh the lower spheres in such great and swift movement and circulation, so that they are not consumed by the great heat. But whether they conclude correctly in this, I leave unsaid.
I will gladly confess that I do not understand what these waters are. Just as the old teachers did not care much about them; as we see that Augustine despises the whole of astrology. But even though it has many superstitious things, one should not despise it at all, because it deals with the contemplation and observation of the divine works, which diligence is very much due to a human being. Therefore we see that many excellent people have practiced it and taken pleasure in it. Enough has been said of this text, namely, that the heavens of the next day are so distinguished and ordered that they stand in the midst of the waters.
III.
(81) But here there is another question, namely, because in the other works of the other days Moses says, "And God saw what He had made, and behold, it was very good; why was this not also done, since the greatest and most beautiful part of the whole creature was created? To this question one can answer: that this decision was only made at the end of the creation of all things on the sixth day, when the Scripture says: "And God looked at all that He had made, and behold, it was all very good. Because there also the sky is understood with.
- Lyra accepts the opinion of Rabbi Solomon, who says that this
Words: And God saw that it was very good to be set twice on the third day, therefore the one time belongs to the work of the other day, which is only accomplished on the third day, since the waters under heaven are more precisely distinguished. The others are clever here and give other reasons, do not know how, that the second number means something unfortunate and evil, because it is the first number, which divides and separates from unity; but God is hostile to this ceding and separating and is pleased with unity, therefore he did not say this clause or resolution on the other day. But Lyra calls this right a deceitful and seductive gloss. For in this way all numbers move away from unity.
It is also safest not to inquire and question too much in such matters, for they are set far too high above our reason. For how can we understand this order, which God Himself has ordered and allows Himself? Yes, reason must be put to shame: for what is an orderly thing before God seems disorderly and uncertain before us. So it seems to us that the stars are mixed together without any order, because the bright ones are mixed with the dark ones, the small ones with the large ones. For who would consider such an order, since it is the highest order, established by God's counsel and highest wisdom? And we judge other things in the same way. It seems to us to be a great disorder and confusion that the Elbe, indeed all waters, drift in such an uneven course to their mouth. Such disorder also seems to us to be among the trees, even between man and woman, since everything seems to be going on disorderly. But all this shows and proves that God has a different order, and also judges all such things differently than we do.
Therefore, we do not want to worry about why Moses first let these words follow the creation and work of the third day: God saw 2c., but in the next day he left them outside. They also do not want to judge whether the work of the second day was first accomplished on the third or not. That now the philosophers the sky
40 L.i, tĆ¼-14. interpretation of Genesis l, 6--8. 9. W. i, ss-5". 41
They distinguished into eight spheres or circles for the instruction of good arts: but we have a simpler and more certain way, that we teach that without all means God is the Creator of all things by His word: DIXIT, He said.
Third part.
Of the third day's work of God.
I.
V. 9. And God said, Let the waters under heaven be gathered together unto special places, that dry things may be seen.
I said above that we do not understand the order of God's works; therefore, if he had consulted us here, we would have advised him to set this order for another day. But he wants to remain the master of this order and judge of the world himself and alone: therefore we should not be too careful here. The text clearly says that God commanded the waters to gather under heaven; does not say under the best or firmament, as he said above (v. 6, 7): the waters separate from the waters above and below the best. Now heaven, according to the Scriptures, is called the whole great building above the earth, with all the air and all the spheres, and has a Hebrew name of matter, that is, of the distinct waters, from which it was made when they were separated and multiplied. For the first and unformed water was not so broad and large, but was spread out and enlarged by the word; as Christ in the gospel by his blessing multiplies little loaves so that they are enough for a great multitude. What in philosophy is called air with all its spheres, Moses calls heaven.
86 But he calls these our waters, as, the sea and the flowing waters, which have become from the first unformed water and have remained like a basic soup on the earth, since the sky was formed from it by
the word has been mentioned. But I believe that the waters above are much stronger than our waters, which, on the other hand, are like yeasts, and may be called collected waters not only because of the place but also because of the substance. For they are much thicker than the waters in the air; for in the air we breathe, but in the water we cannot breathe. That the Latin text says: in locum unum collective, in one place, is rather to be understood from many places into which the water is to divide. As if you meant to say: in various places in particular; that is, that not all the power of the water is gathered into the sea in one place, but that there are many seas and rivers, one above, the other below; one larger, the other smaller 2c.
That one sees the dry.
These words are to be noted here because he said above (v. 2) that the earth was tohu and bohu, that is, unfinished, coarse and undecorated, and was poured around and mixed with the waters everywhere. Therefore he also indicates here that the earth lay over a lump in the water, and was surrounded with it everywhere. For why else would he say: that one sees the dry, where it would not have been surrounded with the depths and would not have been completely covered with the same first, thick and nebulous waters? For here again is confirmed and proved what I have said above several times, that the world at first, when it was created, was nothing else but a coarse, shapeless lump of earth and water, from which only on the third day the earth is brought forth and separated so that it can be seen. As the waters were adorned with light before, so also here the earth is given its ornament and adornment by the light. For if it was to be possible to live on it, both were necessary, namely that it was dry and that it lay in the light or was illuminated.
II.
But he calls the earth dry because of the separated waters. Thus we see that the sea roars wonderfully, as if it wanted to swallow up the whole earth. For
42L . i, tt-4". Interpretation of Genesis 1:9-II. W. i, "7-s". 43
The sea is much higher than the earth. But it cannot come above its goal and limit. For this text, from the first creation, gives the earth its dimensions and a certain place, but the sea a very strong bar; as Job 38:10 and Psalm 104:9 are written. That although the sea is higher, and cannot hold of itself, nor be its goal, yet it cannot step out farther than it is due and permitted. For since the earth is the middle or center of the world, it should be shut up and lowered into the sea: but God, by the word, casteth out the sea, and causeth to go forth upon the face of the waters a level place, as much as is necessary for habitation and life.
Therefore, it is by divine power that the waters do not overflow us, and God still demonstrates this miracle to us today until the end of the world, which He showed to the people of Israel in the Red Sea in Exodus 14:21, 22. For this reason he revealed his power with a public miracle at the same time, so that he would be honored all the more diligently by his small people. For what is our whole life on this earth but a passage through the Red Sea, on both sides of which the water stood like two high walls? For it is quite certain that the sea lies much higher than the earth. That is why God still calls the waters to stand today, as if they were suspended, and stops them by the Word, so that they do not break out over us, as they overtook and covered the earth in the Flood. But at times our Lord God causes signs to be performed and whole islands to be submerged by the waters, so that He may prove that the sea is in His hand and power, that He can also withstand it, and that He can also let it pass over the ungrateful and the wicked.
The philosophers also talk about the center of the world and the water that flows around it. And it is indeed a miracle that they have come so far that they have set the earth as the means and center of the whole creation. For from this it is to be assumed that the earth cannot fall, because it is inwardly held by the other spheres everywhere. So the sky and the other spheres also hold on to the center, that they are
can be permanent. This is worth learning and knowing. But of this the philosophers know nothing, that heaven and earth had their state, and neither fall nor are moved, by the power of divine word. Therefore the water cannot go out of its boundary and cover the earth, even though it is higher than the earth; but we live and float on it, like the children of Israel in the midst of the Red Sea.
V. 10. And God saw that it was good.
Here follows this acknowledgement that God has had pleasure and delight in His works, yet nothing has been made without the waters being separated and the earth being drawn forth from them. But above, when he describes the most beautiful part of God's works, he does not remember these words. This may have been because God wanted to show how He was much more careful about our dwelling place than about His own, so that we would be all the more provoked to give thanks. For our life should not be in the air or in heaven, but on the earth, where we have food and drink and can sustain our life.
(92) Therefore, having adorned and lightened the roof of this dwelling place, that is, the heavens, he now also prepares a floor and brings forth an earth that is suitable and comfortable for the dwelling and service of men. He says twice that he is pleased with this work for our sake, who are so dear to him and for whom he cares. He also assures us and makes us certain that he will take great care of this work, which he has built so carefully, and that he will be there to defend us against the enemy that threatens us with death, namely the water. Therefore he lifts up this house finely from the foundation and roof. Now let us see how he decorates and paints it.
III.
V. 11. And God said, Let the earth bring forth grass, and herb yielding seed, and fruitful trees 2c.
He has now built the first and most noble buildings of this house. The roof is the magnificent fine sky, although it is still
44 " i, 40-48. Interpretation of Genesis I, 11-13. W.i, so-ss. 45
The ground is the earth; the walls are the seas on every side. Now he also provides food for us and gives the earth to bear grass and herbs and all kinds of trees. Here you see why he called the earth tohu and bohu (v. 2), namely, that it was not only dark and full of water, but also barren and without any plants. But we see here what food he creates for us, namely herbs and plants of the trees. Therefore I believe that our bodies would have been much healthier and stronger if this use of all kinds of food, but especially the eating of meat, had not arisen after the Flood. For although the earth was cursed after the fall of Adam, and afterwards very much corrupted by the Flood, yet the food and nourishment of herbs would be much purer and more subtle than of flesh. And it can be seen that in the beginning of the world herbs were man's food and were created to be man's food.
(94) That the earth should bring forth grain, and trees, and herbs of all kinds, is the work of this day. Now all things grow from the seed of their kind. The first creation, however, happened without seed, and only by the power of the Word. But that seed now grows is also a work of creation, of which there is much to marvel. For this is a peculiar power, that a grain which falls into the ground sprouts in its time and bears fruit after its kind. Therefore it is a certain sign that this creation, by which every plant of its kind is produced according to a constant order, does not happen by chance or accident, but is the noblest work of divine providence. Thus from wheat grows nothing but wheat; from barley nothing but barley; from rye, rye 2c. and for and for each species retains its constant manner, order and quality.
But what the cause is, philosophy neither understands nor knows, but ascribes it to nature. But we know that nature was created by the Word in such a way that the seeds and species of all things are preserved. And so it is not only
The first seed of all things has also multiplied, and maintains its kind with all diligence.
Here the question is asked: At what time of the year was the world created, whether it was created in spring or in autumn? And one part wants it to be created in spring, the other in autumn. Both have their special thoughts on this. For those who say that it was created in autumn prove it by the fact that the trees bore fruit, for Adam and Eve ate the fruit of the trees. For further proof, they also use that which follows in Cap. 2, 1. follows: God's works are perfect, or finished. Others prefer to put the time of spring, because at this time the year is most beautiful and, as it were, the first age of the world or youth. Hence it is that the poets put the spring at the beginning of the world.
97 But no part of it has sufficient proof and cause for its pretense: for from the text both these things are to be proved, namely, that the earth sprouted and was planted, which indeed does not first happen in the fall, but in the spring; and that fruits were present. Therefore we say that this was a miracle of the first world, that all this happened suddenly, and the earth was planted, the trees blossomed, and as soon as the fruits followed. The same miracle then ceased: for all manner of things, as they were then created, were afterwards further planted and raised by the seed. Therefore they conclude and argue very badly from the natural effect to the supernatural one. For this is to be ascribed to the Creator and the first work of creation, that, as far as the trees and fruits are concerned, this time, spring and autumn, have followed each other nimbly.
98 And this was also the cause that moved Hilarius and others to believe that the world had suddenly been completed, and that God had not used the six natural days for the work of creation. For the text compels us to confess that the trees with the fruit stood there on the day in which Adam was created. And whether this is true sooner than it is now used to be?
46Explanation of Genesis 1:11-13. W. i, ss-es. 47
(For now and almost half a year belongs to it): so the text says not only of the bearing of fruit, but also of the coming up of the grass and herbage.
(99) As for the previous question, it is very plausible that the time in which the world began was the time of the spring: just as the Jews begin their year and reckon the first moon in the spring, when the earth opens and everything grows green.
100 Further it is also asked: When the barren trees and herbs were created? Of this I will also state my opinion (although I can neither discuss nor conclude anything certain). And hold it that at the beginning all trees were good and fruitful, and the animals on earth had the same food and food, and as it were a common table with Adam, and ate grain, wheat and other noble fruits; so also all creatures were created abundant and with great quantity and heaps.
After Adam sinned, it was first said to the earth that it should bear thorns and thistles. Therefore there is no doubt that this is also a punishment of sins, that we have so many trees and herbs that are of no use for food and nourishment. And this is why some have called the whole earth a paradise, because of the rich blessings of the first creation. But the expulsion from paradise, they say, was that Adam was cast out of the kingdom of the blessed earth among the thorns, because often much and great labor is not worth the effort. But more will be said about this later. But as far as this question is concerned, I like to think that in the beginning all trees were created and were fruitful.
102 Some people are disconcerting, careful, and forward, who have also disputed and asked here: why did God adorn the earth with fruit on the third day before he adorned the heavens with stars? for this rather belongs to the work of the sixth day, and rhymes better, that just as the heavens began to be spread out before the earth was brought forth, so it would be adorned before the earth.
But the ornament of the earth belongs more to the sixth day. And Lyra makes a subtle difference, namely that this is not the ornament of the earth, but a thing that belongs to its form. But whether this question is thereby sufficiently solved, I am uncertain. But it seems to me, as I also said before, to be much better and more correct that we do not look at the order of such things as we understand them. For this purpose the heavens were adorned with light, which was created on the first day and is truly the most beautiful adornment of the whole creature.
(103) Therefore, it pleases me that in such a text we consider God's kindness and care for us, that He prepares such a beautiful house for man before he is created; so that afterward, when he is created, he finds a prepared and prepared dwelling place, where he is led by God, and is allowed and commanded to enjoy all the rich goods of such a great and glorious house. On the third day, the kitchen and cellar are prepared and stocked. On the fourth day the sun and the moon are given to man for his use and service. On the fifth he is given dominion over the fish and the birds. On the sixth, he is commanded and given dominion over all animals, so that he may enjoy all such goods and use them according to his need, all for nothing, solely so that he may recognize God's goodness from this mild and abundant providence and live in the fear of God. This care of God for us before we are created is considered right and useful in this text, but the rest is useless and uncertain.
God also shows us such kindness and beneficence in spiritual gifts. For before we are converted to faith, our Savior, Christ, is already up in the Father's house, preparing a dwelling place for us; so that when we come, we may find a heaven prepared with all kinds of joy and delight. Therefore Adam, since he was not yet created, could think much less than we of his future goods, since he was not yet; but we have certain promises of them in God's Word. Therefore, we should regard the occasion of the first world as a preliminary
48 L 1, 50-LL. Interpretation of Genesis 1, 11-13. 14. W. I, "5-7V. 49
image and figure of the world to come, and learn to recognize God's goodness, that He blesses us and provides for us abundantly sooner than we can think of or provide for ourselves. Such care, diligence, gentleness and kindness of God we shall consider in this life as well as in the next, and marvel at them; which are much better thoughts than these, so that one may be troubled: why God did not begin to adorn the earth until the third day. And so let this be enough of the work of the third day, in which man's house is prepared and made ready. Now the other days follow, in which we are also set up as masters of the whole creature.
Fourth Part.
Of the fourth day's work of God.
I.
V. 14. And God said, There shall be lights in the best part of heaven, dividing day from night 2c.
This is the work of the fourth day, in which these most beautiful creatures, namely, the sun and the moon with the other stars, were not only created by the Word into glorious and beautiful essential creatures, but were also blessed by God with glorious power and effect.
- but you have heard above that on the first day the light was created, which light has been until the fourth day instead of the sun, moon and the other stars, until the fourth day the right founders and lords of the day and night are created.
Therefore it is asked here about the same first light: Whether it disappeared so soon after the sun and the moon were created, or whether it remained with the sun? About this question many strange opinions and thoughts have been found. But I simply hold that all the works of God were made in the same way; and as on the first day a rough and unformed heaven and a rough and unformed earth were created, and after that they were built up and adorned, so
that the heavens would be spread out and adorned with light, but the earth would be brought forth out of the water and adorned with trees and plants: so I believe that the light, which began on the first day and was created crudely and imperfectly, will be accomplished on the fourth day, since new creatures, such as the sun, moon and stars, have been created for it. Others say that this first light still exists and remains, but is obscured by the clarity of the sun, as the moon and stars are not seen during the day before the bright shine of the sun. This can both be true, that the same first light remained, and yet was the same as a seed and beginning of the sun and moon.
But Moses makes a difference and calls the sun and the moon the great lights. Now it does not matter here that the astronomers argue about the size of these lights. But this is important, that we notice how the Scriptures call such bodies not by the size of their substance or essence, but by the size and clarity of their light. For if the sun were to be compared with the other stars, and the stars were all to be counted as one light or body, it would indeed be a much larger body than the sun is, but it would not be at all equal to the clarity and light of the sun. Again, even if the sun were divided into small pieces, they would still far surpass the stars in clarity: for these heavenly bodies are created with a difference; as Paul says in 1 Cor. 15:41 that the sun has a different clarity, the moon a different clarity, and the stars a different clarity among themselves 2c. But this difference is not due to these bodies or creatures, but to the creation, so that one should marvel at this work all the more. As it is indeed to be wondered at, that the rays of the sun should spread out so far and wide, with so great a rapidity of their course, item, with so great a power to warm and resound all the other bodies that are subject to it.
The astronomers also say that the stars are lit by the sun, that they shine. So they also say that the moon
50 L-1, ss-64. Interpretation of Genesis 1:14-19. W. i, 70-72. 51
I have its light and shine from the sun. And this will be proved during the eclipses of the moon, when the earth comes between the sun and the moon, and does not let the light of the sun reach the moon. All this I do not deny, nor do I reject it: but I hold that this is a divine power, that the sun is created with such an excellent clarity that it also illuminates and lights the moon and the stars with its light; item, that the moon and the stars are created in such a way that they can grasp and comprehend the light given to them by the sun.
In the beginning of the 12th Psalm, Augustine tells two thoughts about the moon and wants to force a secret interpretation on the church from it, although he does not conclude anything certain. But I leave it at that. For with the astronomers, as with masters of this art, one finds best of all what is to be discussed about these things. I am content with the fact that we recognize God's goodness and power from such marvelous creatures, which are useful for our life, that he created such things through the Word and still maintains and governs them daily for our service and benefit. This belongs to our profession and is a theological thing, and also has its power to comfort and reassure the heart.
(111) Whatever else is said about the nature and properties of these creatures, even though it is not inappropriate to the truth for the most part, and is learned with benefit, I still see that reason is much too weak to recognize such things thoroughly and completely. Therefore, high and understanding people, for whom the excellence of such things was too much and too high, could not conclude otherwise than that they were eternal creatures and, as it were, gods.
Now that the philosophers define a star as a dense point within its circumference, we can much more truly and surely define a star as a light, created by God through the Word. And it is more similar to the truth that the bodies of the stars are round like the sun, and are attached to the firmament like spheres, that each one should shine at night according to its gift and creation.
And be to signs, times, days and years 2c.
(113) Moses' addition of the words "and separate the day from the night" indicates the difference, which is also common among astronomers, between natural and artificial, that is, between the day as it is naturally reckoned of four and twenty hours, or of day and night at the same time, and the day alone without the night. For when he says above (v. 5): Let evening and morning become one day, he is speaking of the natural day, which has four and twenty hours, in which the first moving light runs around from going out to going down. But here, when he says: that they separate day and night, he speaks of the day, as we commonly count it, without the night, as long as the sun is to be seen above the earth.
II.
(114) Therefore this is the first office of the sun and moon, that they should be as lords and stewards of the day and the night, and the stars do nothing for this work; but when the sun rises, it brings the day without the help of the other stars that rise with it. Thus the moon is a steward of the night and brings the night: for to this end it was created by God's counsel and wisdom. But that the night and the day change and change is for the sake of men and animals, that they may have their rest and be refreshed thereby. For the sun shines and is luminous, that men may work and labor; but the moon is darker in light, and therefore more convenient for sleep and rest, than for labor.
115 But what is this that he saith, They are for signs? Lyra interprets that they are signs of rain and thunderstorms. I do not particularly object to this, although I am in doubt as to whether rain and thunderstorms can so certainly be noticed and indicated beforehand, as Virgilius and others write. The Gospel uses Matth. 16, 2. Luc. 12, 54. as a sign of rain, when the sky is red and cloudy in the evening; but again the bright evening as a sign of beautiful weather. That they therefore say that the exit of the seven-pointed star means rain and the like, I do not particularly object to, but I want it to be true.
52L .i, "4-". Interpretation of I Genesis 1:14-19. W.i. is-rs. 53
I do not believe it to be certain and true, because I see that it is not so certain everywhere.
But this, I think, is the simple mind of this text, that it does not speak of such small signs, but of other signs, which are great and perceptible, such as the eclipses and great conjunctions (unions of several stars); that a sign is so much as a miraculous sign or miracle, by which God reveals and indicates either his wrath or misfortune to the world. Now, if anyone thinks this interpretation too coarse and simple, let him remember that Moses was a teacher for an incomprehensible and coarse people.
(117) Here belong all kinds of fire signs and strange things that happen in the air: as when one sees stars falling, or that a court gathers around the moon or sun, rainbows are seen, and the like. For Moses calls heaven the whole watery corpus or building in which the heavenly bodies and planets have their course, also the upper part of the air. For the speech of the spheres or circles was invented afterwards to make the matter clearer. For the Scriptures know nothing of this, and say that among these creatures, the sun, moon, and stars, not each has its own particular sphere, but is attached and set in the firmament (under and above which are the waters of the heavens), that they are signs of things to come; as experience teaches of the eclipses, great conjunctions, and some other signs of the air.
(118) But the word times (lemoadim) is to be respected. For moed means an immovable and certain time. Therefore this is the common name for the tabernacle in the Bible, that there, at a certain place and time, certain celebrations and ceremonies were held. Thus, says Moses, the sun and the moon were arranged in times. But not only because the times are noticeably governed and changed by the sun; as we see that the things here below on earth have changes after the sun has come near to them or far from them (for the air at every time of the year, as winter, summer, autumn, and spring, is differently arranged and shaped, according to which then also the sun and the moon have a different time).
(We do not feel changes in our bodies), but that we also use other differences and characteristics of the times in this life, which are taken from the movements and the course of these heavenly creatures. Thus, at certain times of the year, houses are rented, servants are hired, interest and income are collected 2c. All these are services rendered to us by the sun and the moon, so that we can divide and distinguish the times according to work and other opportunities and conveniences. Thus we count weeks, moons, quarters or soft fasts, as they are called, and the like.
- that follows: "and days" means the natural day when the sun has once gone around the earth. Therefore, that we count days and years is God's benevolence and gracious order. Therefore also the time, which the philosophers call numerationem motus, that is, a counting of the course of heaven. For such a number and calculation could not be had if the upper heavenly bodies did not move in a certain way and order, but stood still. But where there is no number, there is no time; as one who has fallen asleep, when he awakes, does not know how long he has slept, because counting has ceased.
Thus we can remember our childhood to some extent, but we do not know that we sucked our mother's breasts, since we already had life at that time: the cause is that there was a lack of counting. And from this also comes that the unreasonable animals know nothing of time, as also the small children do not. Therefore number indicates that man is a special creature of God; as we see that Augustine gladly praises and extols this gift or endowment of nature, and proves from it that the soul is immortal. For man alone reckons and understands time.
Here one asks about the life to come: Whether also such services of the heavenly bodies will cease? But this is an unnecessary question; for that life will be without time, the pious will have an eternal day, the wicked an eternal night and darkness 2c.
54 D. i, 56-56. Interpretation of Genesis 1:14-19. W. i, 75-78. 55
So the sun creates the day not only with its light and clarity, but also with its movement, by which it runs from going out to going down, until it rises again after 24 hours, and thus makes another day. Therefore the astronomers also tell three useful effects of the sun, namely an influence, movement and light.
(123) Of influence I will not make much subtle disputation here; for I am content that I know that these heavenly bodies are created for our use and good, that they are signs to us either of the wrath or of the grace of God; and at times, that we notice in them certain differences of the times (2c). Such things, because they are grounded in Scripture, are certain; but the others, though they stand on experience, yet because at times the same is also deceptive, are not so certain.
But here one is used to ask about the astrological prophecies, which some want to confirm and prove from this text. If someone did not defend them so stiffly and firmly, I would not want to fight against them. For one must let learned minds have their pleasure and amusement at times. Therefore, if one leaves the abuses and superstitions of it, it should not particularly annoy me if someone, for the sake of pleasure, wanted to practice such fortune-telling.
Nevertheless, as far as trade is concerned, I will never be persuaded that astrology should be counted among the sciences, for the reason that it has no apparent proof. For the fact that they draw on experience is of no concern to me; for all astrological experiences are mere individual perceptions; and those who have been experienced in the art have observed and written down only those which have not failed; but the others, in which they have failed and the effect has not followed, of which they have said that it should certainly follow, they have not recorded. But just as Aristotle says that a swallow alone does not make summer, so, I think, one can make a complete and correct art from such individual perceptions. And as the hunter's saying is, one can hunt every day, but the hunt turns out
not every day: so one would like to say also just that of the astrologers and their prophecies; because they are missing to the frequent.
But since they contain something certain, what foolishness is it that one is so anxious and worried about future things? For if one could know future things through astrological prophecies, would it not be better in many ways, if they are evil, that one should not know them at all than that one should know them? For this it is far better that one should always keep in the fear of God and pray, than that one should fear and be troubled with the fear of things to come. But of that another time.
I now consider that the astrological prophecies cannot so certainly be based on this text, for they are signs which reason observes and brings together. But the next and actual reason is this, that we understand, Moses speaks of the signs, which God instructs and shows, that the people are either admonished or frightened by it in general. And this shall be enough of the fourth day.
But here the immortality of the soul is shown and demonstrated, since no creature but man can understand the course of heaven, or measure and comprehend the heavenly bodies. A sow, cow or dog cannot judge or measure the water they drink, but a man judges and measures heaven and all heavenly bodies.
Therefore, there is a glimmer of eternal life here, that man by nature must practice contemplation and knowledge of such things. And this concern indicates that people are not created to live in the lowest place of the world all the time, but that they should finally possess heaven, which they look upon with wonder in this life and practice and study in the contemplation and concern of heavenly things.
- and if this were not the case, what would it have served, or what would it have been necessary, that God would have let man know such things so abundantly, to which of his
56 2. 1, ss-so. Interpretation of Genesis 1, 14-19. W. 1, 7S-S1. 57
How does the form and proportion of his own body testify that he belongs to the heavenly things, although his arrival is very weak, poor and miserable? For the first man was made from an earthen vessel, after which the human race began to be begotten and multiplied from the seed of man and woman. Therefore, the embryo is gradually formed in the womb according to all limbs, and grows until it is brought to the day and to this light of heaven through birth. Only then does it begin to feel, act and move.
- But when after all this the body has come to its power and strength, and in a healthy body reason and wit go in their exercise, then only the intelligent life appears, which is not in other earthly creatures; Thus, through the help of the mathematical arts, of which no one can speak except that God has revealed and ordained them, man rises from the earth with his mind and thoughts to the heights, subdues earthly things, and investigates and contemplates heavenly ones. This is not done by cows, sows or other animals, but by man alone. That is why man is a creature, created to finally leave the earth and live in heaven in an eternal being. For that is where he comes from, not only to speak and judge (which concerns dialectics and rhetoric), but also to learn the whole doctrine of the course of the heavens, the movement of the stars, and what more human reason can comprehend of the high and secret things.
For this reason, from this third day on, our glory is revealed, that God now intends and intends to create such a creature that can recognize and understand the movement of these heavenly bodies, which will also be created on the fourth day, and that delights in such knowledge, as its nature is especially inclined to, and it is its duty to know. But all these things shall provoke and awaken us to thanksgiving, that we belong as citizens to this fatherland, which we now look upon and understand with wonder, but as strangers and exiles; for after the
In the next life, we will look at such things more closely and fully understand them.
So far we have heard of creatures that neither live nor feel, although some philosophers have spoken of the stars and heavenly bodies as living and understanding creatures. But I think that this was done because of their proper and certain movement, which is not the case in the other creatures. For this reason they said that they were created with a body and an understanding, and yet their body or being had nothing elementary. In this way Plato disputes in the Timaeus.
But such opinions and thoughts are to be rejected altogether, and our understanding is to be applied and directed to God's Word and the Holy Scriptures, which clearly teach that God created all these things for the purpose of preparing them as a gift and shelter for the future man, and that all these things are governed and upheld by the power of the Word by which they were created. For this reason, now that everything that belongs to this building and Hanseatic League has been created, man will finally be led into it and placed in it as his possession. That we may learn that divine providence is much greater for us than all our care and effort. This understanding is given to you by the holy Scriptures, therefore everything else that is put forward without Scripture is to be rejected and despised.
Here, however, I must repeat the teaching that I have thought of several times above, namely, that one must be accustomed to speak in the manner and form that the Holy Spirit leads; just as no one can study other arts fruitfully unless he has learned their language and manner of speaking correctly. Thus the lawyers have their terms and peculiar ways, of which a physician and philosopher know nothing. Again, they also have their own language, which is unknown to other arts and professions. Now one art shall not hinder the other, but each shall keep (thus to speak) its course and need its own expressions.
136 Therefore, we see that in this way the Holy Spirit also has His language and His power.
58 " i." "i. Interpretation of Genesis 1:14-19. 20. W. i, si-w. 59
The Holy Spirit has a special way of speaking, namely, that God created everything and worked through the Word, and that all His works are words of God, created through His uncreated Word. Now, just as a philosopher uses his special expressions, so also the Holy Spirit has his special expressions. And that an astronomer has his so-called spheres, eyes, epicycles 2c., in this he does right, is also granted to do in his art, so that he can teach all the more correctly and comfortably. Again, the Holy Spirit and the Holy Scriptures know nothing of such designations or words, but call the whole heavenly edifice that is above us heaven, which an astronomer should neither master nor reprove, but should have his own expressions, and let the Scriptures speak after their kind.
137 The word time should be understood in this way, for a Hebrew has a different time than a philosopher, and the word time also means a different thing to him than to a philosopher. A Hebrew calls theological time orderly and definite festivals; item, the days as they follow one another and close a year. So that this word time is almost everywhere given by the word feast or celebration, without it being said of the tabernacle or tabernacles. This is what I wanted to say before we continue, and I do not consider it a useless doctrine and rule that each art should use its own words and way of speaking, and that none should therefore reject or ridicule the other, but rather that one should help and serve the other. As the master craftsmen do, so that a whole community or city may be preserved, which must not (as Aristotle says) have all physicians, but physicians and agriculturists, that is, various crafts.
Fifth part.
Of the fifth day's work of God.
I.
V. 20. And God said, Let the waters be filled with beasts of the air, and with living creatures, and with fowl 2c.
We see that Moses keeps his way of speaking firm and constant in the word "speak". So far he has described the upper creatures, as the heavens with the whole host of planets and other stars, which God brought forth from the water by the Word and gave light to; as we see that this air is bright and clear by a natural light. Now Moses goes on to say about a new creature, also made and brought forth out of water, namely the birds and fishes.
- but he puts these two kinds (birds and fish) together so that they are not unlike each other in nature and quality. For as a fish swims in the water, so a bird flies in the air. And although both kinds do not have the same flesh and substance, they nevertheless have the same origin; as the text clearly reports that the birds were first drawn out of the water and created, and then rose and moved into the pleasure in which they live. Moses, however, sticks to his way of speaking and calls heaven everything that is above.
First of all, it is to be wondered at that, although birds and fish are made of the same matter, a bird cannot live in water, just as a fish cannot remain or last in pleasure. And physicians rightly argue that the flesh of birds is healthier than that of fish (although birds are also of a watery nature), because birds live in thinner air, of which the waters in which fish are born and live are, as it were, thicker yeasts. But the philosophers do not believe this. But we should give more credence to the holy scripture, which says that both creatures, birds and fish, have the same origin.
Therefore this first book of Moses is to be praised as a mighty and excellent book, because it shows us God's power and authority in so many ways, so that he created all things, far above all human reason and understanding. For who would think that such a creature would be created from water, so that water could not suffer at all? Now God speaks only one word and immediately birds come out of the water.
60L . i, "i-ss. Interpretation of Genesis I, 2V. W. i, ss-87. 61
before. Therefore, when the word is given, everything that is unbelievable to reason becomes possible, so that water becomes either fish or birds. And so every bird, every fish is nothing else than a word or name in God's grammar; by which grammar what seems and is impossible becomes very easy, and what is contrary to each other becomes equal and united among themselves; and so in the opposite.
But such things are described and should be diligently learned and known, so that we may learn to marvel at the power of the divine majesty and build and strengthen our faith from such miraculous works. Even if someone could raise the dead, it would be nothing compared to this miraculous work, that a bird is made of water. For this reason, however, we marvel little at such works, because they are so common and have lost their wonder through daily use. But whoever believes them and looks at them a little more diligently must be amazed at them, and this amazement gradually strengthens faith. For since God can build and bring forth the heavens and stars from water, each of which is equal to or greater than the earth in size; item, since He can create the sun and the moon from a drop of water, should He not be able to either protect my body against the enemies and the devil or, if it is buried in the earth, revive it to a new life? Therefore we should learn from this to recognize God's almighty power and authority, and not at all doubt what God has promised in His Word. For here is established a full confirmation of all divine promises, namely that nothing is either so difficult or impossible that God cannot accomplish with His word; as this is testified and proven by heaven, earth, sea and all that is in them.
But here I must also recently indicate that the holy fathers, and especially Augustine, have noticed that Moses especially uses the three words: God spoke, created, saw; as if he wanted to indicate the three persons of the divine majesty.
By the word "spoke" the Father is meant: he begets a word in eternity, and in time he founds and creates this world by this word. Therefore they pointed to the person of the Son and drew the word "created". For the Son has in himself an image not only of the divine majesty, but also of all other creatures. Therefore he gives the things their nature. And just as the creatures are named by the Father, so they are and exist through the Son and this Word of the Father. In addition, there is the third person, the Holy Spirit, who "sees" all created things and makes them pleasing to him.
144 These things are finely said and conveniently applied to the persons, so that the article of the Holy Trinity may be more clearly understood. For the holy fathers had this certain cause, that they devised such things with devotion, so that the article, which is incomprehensible in itself, might be understood to some extent. Therefore I do not reprove nor reject such thoughts, because they are according to the faith, also convenient and useful to strengthen and teach the faith from it.
In this way, Hilarius makes a distinction with other attributes. In the Father, he says, is eternity, but the form is in the image, and the use in the gift. He says that the Holy Spirit is a gift in use, because he gives the creatures their use, so that they do not perish; also governs and sustains them. So also they say, The Father is the mind, the Son the understanding, the Holy Spirit the will; not that the Father is without the understanding, or the Son without the will, but that such words are distinct, and are not of one kind, but of several persons; not that the Father is without wisdom and understanding, but that we prefigure such things, to preserve and declare the article of the Trinity.
Therefore, when the text says: "And God saw that it was all very good," it means the preservation of all creatures. For the creature could not stand nor remain, if the Holy Spirit did not love it and this good pleasure of God in it.
62 k. i,""-" Interpretation of Genesis 1:20. 21. W. i, 87-s." 63
He would not receive them by his work. For God did not create the creatures in such a way that he would abandon them after creation, but he loves them and makes them pleasing to him; therefore he is with them, moves, agitates and sustains each one according to his own way. I have recently touched on this, because such holy thoughts of those who have just gone before us in the work we are now engaged in are well worth knowing.
The Jerome interprets: Reptile animae viventis, weaving and living animals, is called naephaesch in Hebrew, and means a soul or something living. But with it Moses means the fish. Because that the birds live at the same time from the earth and in the air, one knows.
II.
V. 21. And God created great whale fishes.
Here someone might be concerned and ask: Why does Moses only name the whale fishes? as the scripture almost only remembers the big fishes, as it is written about Leviathan and dragon in the book of Job (Cap. 40. and 41.) and other places of the scripture. But it is certain that Moses calls all kinds of large and coarse fish in the sea, as Balaenas, among which some have wings, as the dolphin, which is like a king in the sea; not that it surpasses the others in size, for even the eagle, which is a king among the birds, and the lion, a king of the four-footed animals, are not the largest. But I believe that the reason why the largest animals are mentioned in the Scriptures is that we should know that such large animals are the work of God, and not be afraid of them or think that they are ghosts.
And therefore it is easy to assume that because God created such large fish, that even the smaller ones, such as sea ravens, trout, pike and others, were created by Him. Whoever wants to, should read the 41st chapter of Job, in which it can be seen sufficiently how the Holy Spirit, through the same poet, praised the wonderful monster, the Leviathan, which is so strong and defiant that it even despises the arrows. Such description
These trials open our eyes and build our faith, so that we may believe God all the more easily, that He can sustain us even though we are much smaller and lesser creatures.
Here it is also asked: Where do the mice and rats come from, and how are they produced? because we have from experience that even the ships, which are always in the water, are not safe from mice; so also no house can be cleaned and purified in such a way, that mice do not hedge in it. So one can also ask: from where the flies grow; item, where the birds come in the fall 2c.
151 But of mice Aristotle disputes thus: that some animals are begotten by their own kind, but some by others, like the mice, which are not only bred by mice, but also grow from the rottenness, which consumes itself and becomes a mouse. If you now ask from what force such breeding occurs, Aristotle answers that the same rotten moisture is warmed by the sun, and thus comes out a living animal: as we see that horse beetles grow from horse dung 2c. But whether this cause is sufficient, I still doubt. For although the sun warms, it could not beget anything if God did not say by divine power that a mouse should grow from the rot.
Therefore, the mouse is also a creature of God and, as I consider it, of a watery nature and, as it were, an earthly bird; otherwise it would have an enormous shape and the species would not be preserved. According to its kind it has a beautiful shape, the feet so fine and the hairs so smooth that it seems that it must have been actually created by God's word. Therefore, we are also astonished about this creature and work of God. One would like to say the same about the flies.
But I do not know much about the birds, where they go in winter. For it is not credible that they migrate to the warm countries after noon, since this miracle of the swallows is known from experience, that they lie in the water during the winter, as if they were dead, and come to life again in spring. This is a great proof of our resurrection. Dar-
64 L. i, se-". Interpretation of Genesis 1:21-23. sv. i, so-v3. 65
so I consider that they are preserved either in trees or in waters. For these are quite wonderful works of divine majesty, which we also do not understand, since we already see them. I also believe that, although at times a species perishes (which I do not believe), God creates and restores it.
The creation and work of the fifth day includes all kinds of animals, creeping, crawling, flying, and what otherwise moves in the air or in the water.
III.
And God saw that it was good and blessed them.
How is it that God does not use the word "bless" for the other creatures that do not have life? For there he says that he considers them good, but does not bless them. But since he comes to the creation of the living things, he raises a new way to increase them. Therefore the sun and the stars, as we see, do not of themselves beget things like them; but the herbs and trees have this blessing, that they grow, multiply, and bring forth fruit. Yet this is not at all like the blessing that God pronounces on living animals.
Therefore, by this word "bless," Moses separates the creatures and things created above from the living bodies created on the fifth day, and says here of a new way of begetting and multiplying. For from one living body spring other such living bodies; which indeed does not happen in trees or herbs. For where these are not set or planted again, they bear no fruit; nor does one seed grow badly from another, but from the herb. But here there is a cultivation and breeding from living creatures to others of the same kind, which also live? Therefore this is a new work, that a living body grows and is multiplied from itself. That which a pear tree beareth is not another pear tree, but a pear; but that which a bird beareth is a bird, and that which a fish beareth is a fish. And there is indeed a marvelous abundant increase and un
The fertility of both species, but especially of animals in the sea and water.
157 How does this miraculous breeding and multiplication take place? A hen lays an egg, which she warms until it becomes a living creature, which she then hatches. The philosophers give this cause, and say that it happens through the effect of the sun and the body of the hen, I admit that. But the theologians speak of it more truly, and say that it happens through the effect of the word that is spoken here: God blessed them and said: Grow and multiply. This word works through the hen's body and through all animals: so also the heat of the hen, so that she warms the eggs, is from God's word, which would be a useless and ineffective heat if it were without God's word.
Therefore, for the sake of this wonderful creature, God also adds the blessing that they be fruitful creatures. And here we can see what blessing actually means, namely an increase. When we bless, we do nothing more than desire good, but we cannot give what we desire; but God's blessing sounds a multiplication, and is immediately powerful, just as His curse is a reduction and is also immediately powerful.
But here we must pay attention to the way Moses speaks. For he calls blessing that which the philosophers call fruitfulness, namely, when whole, perfect, and living bodies are begotten of whole and living bodies: the like of which is not found in trees. For a tree begets not another tree like it, but the seed it begets 2c. This is a great miracle, but like all the others, because it is seen and experienced daily, it is held in low esteem.
160 Here the question continues about the harmful worms and animals, as there are toads, flies, flying yellow and white cutworms, and the like, in which there is a wonderful fertility; and it almost goes like this, that the more harmful any species is, the more fertile it is. But this question shall be saved until the third chapter. For I believe that at that time such pernicious and harmful creatures did not yet exist, but were found afterwards.
66 s. i, ss-7o. Interpretation of Genesis 1:23-25. W. i, "s-ioo. 67
from the cursed earth, as a punishment for sin, that they should afflict us and drive us to invoke God. But of this in another place.
161 Thus we have what living bodies were created on the fifth day. But we see that the word spoken on that day is still going strong all the days. Fish are badly begotten of water: for ponds and lakes give birth to fish; as we often see that pikes are found in ponds where there were none before. For I am not persuaded, nor is it credible, that some fantasize, that the fish, when caught by birds and led into the air, let seed from the heights into the ponds and lakes, which then grows together in the water; but this alone is the true cause, that here the water is commanded to bear fish. This word is still powerful, works and creates such things.
Sixth part.
Of the sixth day's work of God.
I.
V. 24. And God said, Let the earth bring forth living creatures, every one after his kind 2c.
We have now the sky with all its host, sun, moon, stars, 2c., item, the sea with the fishes and birds. For as the fish swim in the water, so the birds float and soar in the air. So also the earth has received its adornment, as fruits, trees, herbs 2c. But now, before man is introduced and placed in this great building, all kinds of animals, cattle and worms are first created into it; after them man is also created. He was not created to fly with the birds or to swim with the fish, but to live according to the common nature of the earth, like other animals. For the use of navigation is not natural, but invented by man's art and agility, so that man may want to imitate fish and birds. For a ship does both of these things; it flies in
of desire, and swims in the water. But we are talking about natural things here, not artificial things.
The Hebrews make a distinction among these names of the animals; they call the cattle, item, the small animals in the woods, as there are deer, roe deer, hares, and what other animals have the food in common with us, and eat herbs and fruits of trees. But Chajetho aeraez (which is properly translated: animals of the earth), they say, are called wild animals that eat meat, as there are wolves, lions, bears 2c. But whether this distinction is held to be true, I do not know, nor do I think so. But it is certain that Moses here wanted to summarize all animals on earth, they eat the same meat or herbs. This mother of all, he says, is the earth, which she brought out of herself by the word, as the sea brings out the fish.
We have just heard (v. 20) that God said to the waters: Let the waters be stirred up, 2c. so that by this stirring up the sea would be full of fish, and the pleasure would be full of birds, and only after this (v. 22) did the blessing come that they should multiply and breed. But here, speaking of the animals of the earth, he uses another word: "Let the earth bring forth. He does not say, "Beget," for the earth is a resting body. Therefore he also says on the fourth day: "Let the earth bring forth grass and herbs"; because he wants it to bring forth animals and herbs from itself, without rain or movement.
Although the Scripture does not discuss, nor does it actually state, whether these animals, like man, were created from an earthen lump, or suddenly came out of the earth, yet, because Moses praises and describes the creation of man with special counsel and concern, I believe that the animals of the land were there immediately at the word of God, just as the fish suddenly became in the sea. But that he does not add the blessing here is clear, because afterwards he understands it under the blessing, which God gave to men. So also here it has been enough to say this much: "God saw it, and it was very good." Now let us continue
68 " i. Tv-72. interpretation of I Genesis 1:24-26. W. i. ivo-io". 69
and come to the last and most beautiful work of God, namely the creation of man.
II.
V. 26. And God said, Let us make man in our image, after our likeness.
Here Moses again uses a new way of speaking, and does not say: the sea is stirring up; or: the earth is bringing forth 2c., but: let us make. Therefore, he clearly includes a counsel and concern, the like of which he did not do in the previous creatures. For there he said without counsel and hesitation: the sea stirred up; the earth brought forth 2c. Here, however, God consults Himself and, as it were, gives counsel, since He wants to create man.
Therefore, first of all, a special difference is shown here, which man has before all other creatures. Animals have many things in common with humans. They live around and with us, are raised by us, eat the same food as we do, sleep and rest with us. If you now look at their company, food and food, then there is a great resemblance.
But Moses makes and shows a special difference between these animals and man, since he says that man was created with the special counsel and providence of God. He therefore indicates that man is such a creature that far surpasses all other animals that have a natural life, especially since nature was still uncorrupted. Epicurus holds that man was created solely for eating and drinking, which does not mean to separate and separate man from other animals, which also have their lust and pursue it. But the text here sets man apart greatly, because it says that God took special thought to create man, and not only that, but also to make him in his own image. Which image is a far different thing than the belly care, eating and drinking, which the unreasonable animals also understand and seek.
For this reason Moses wanted to indicate in a spiritual way that we should go to a higher and more spiritual place.
The teachers here say that if Adam had not fallen through sin, then God would have taken people from this temporal and bodily life to a spiritual and eternal life, even if the nature had remained uncorrupted and perfect. And the teachers here say rightly: if Adam had not fallen through sin, then God would have transferred the people, when a certain number of the saints had been completed, from this bodily life into a spiritual and eternal one. For Adam was not to live without eating, drinking, and begetting children; but these bodily things would have ceased at a certain time, after the number of saints had been fulfilled, and Adam would have been taken up with his descendants into an eternal and spiritual life. But these works of bodily life, as eating, drinking, begetting children 2c., would have been a service so pleasing to God; which service we would also have rendered Him without the sinful lust that is now in us after sin, without all sin and fear of death. Such would truly have been a lovely and joyful life: of which we have indeed something in our thoughts, but cannot come to it in this life. But we have this, that we believe such a spiritual life, for which we were created in the first place and which was intended for us in paradise and decreed by God, after this life, we certainly comfort ourselves and expect it in hope, for the sake of the merit of Christ.
For this reason, this text, in which the Holy Spirit so magnificently adorns human nature and sets it apart from all other creatures, should be well remembered. The bodily life would have been the same as the life of animals, for just as they need food, drink and rest for the refreshment of their bodies, so Adam in his innocence would also have needed them. But the fact that it is said that man was created for a bodily life, and yet was made in the image and likeness of God, means a different and better life than the bodily.
So Adam had two kinds of life, a bodily and an immortal, but not yet discovered and revealed, but in hope. However, he would have eaten, drunk, worked, begotten children 2c. This I wanted to briefly indicate the difference that God makes through His counsel,
70 L. 1. 72-74. Interpretation of Genesis 1:26. W.r, 102-405. 71
so that he would separate us from other animals with whom he would let us live. After this, we will repeat this in greater detail.
The second is the word: "Let us, in confirmation of the mystery of our faith, believe and confess one God from eternity, and three distinct persons in one divine being, namely God the Father, the Son and the Holy Spirit. The Jews try in many ways to escape from this text, but they do not make a good case against it: for this text troubles them and troubles them to the death, as Occam says, who says this about all unfunny and disastrous dealings that he cannot resolve.
The Jews say here that God speaks in this way with the angels, with the earth and with other creatures. But against this I ask, first, why he did not do this before? Secondly, what business is it of the angels how men are created? Thirdly, he does not call any angels, but says badly: we; therefore he speaks of the makers and creators, which truly cannot be said of the angels. Fourthly, it is also certain that we can by no means be said to be created in the image of angels. Fifth, both words are put here, in both numerals: Let us make, and: God created. Therefore Moses shows us clearly and powerfully that in the one divine being, which created everything, there is nevertheless an inseparable and eternal majority of persons. Even the gates of hell shall not take this away from us.
What the Jews then say about the earth, that God speaks with it, is also worthless. For the earth is not our creator. Or, rather, why should he not speak to the sun in this way? As Aristotle says, that through the action of man and the sun another man is begotten. But this does not rhyme here either, since we are not created in the image of the earth, but in the image of the creators, who say: Let us make. These Creators are three distinct Persons in One Divine Being, and in the image of these three Persons are we; as we shall hereafter hear.
This is especially ridiculous that the Jews pretend that God keeps the habit of great lords and princes, who speak of themselves in the plural for the sake of honor and reverence. The Holy Spirit does not follow such a chancery politeness (that I call it so); so also the holy scripture does not recognize this way of speaking.
Therefore, the Holy Trinity is certainly indicated here, that in One Divine Being there are three Persons, Father, Son and Holy Spirit, so that God cannot be actively (that is, as far as the essential works, which are in charge of the whole Godhead at the same time, are concerned) separated or divided from each other. For all three persons come together here and say: Let us make. Thus the Father does not make another man than the Son, nor the Son another than the Holy Spirit; but the same one God, Father, Son and Holy Spirit, is a creator and maker of this very work.
In this way, God cannot be separated objectively (that is, as far as the revelation to the human race is concerned): for the Father is not known otherwise than in the Son and through the Holy Spirit. Therefore, it is One God, active and objective, who is nevertheless essential in himself, God the Father, the Son and the Holy Spirit, three distinct Persons in One Divine Being.
Such testimonies shall be dear and pleasant to us. And whether both we, Jews and Turks, laugh and mock that we believe that there is one God and three persons, they will nevertheless, from the testimony of this text and others that we have mentioned above, have to follow our opinion and faith, unless they want to brazenly deny the testimony and authority of the whole Scripture. They may mockingly reject this, as the Jews masterfully do, but nevertheless this sting remains in their hearts, why God says: Let us make; item, why Moses speaks in the plural: Elohim. They cannot let such thoughts out of their hearts, even though they can try many things. But if it would be wisdom to hold such testimonies in derision, we could also
72 L. i, 74-78. Interpretation of I Genesis 1, 26. -rs. i, ios-ios. 73
be so skillful and do such things. But we think much more highly of the Scriptures, and let them be much more important to us, especially because the New Testament clearly reports this, and the Son, who is in the bosom of the Father, teaches us this very thing more clearly and distinctly; and whoever does not believe this blasphemes God and deserves eternal death. Therefore, let these blinded falsifiers of the Holy Scriptures be put away until their final judgment and sentence.
But here one would say that these testimonies are too obscure to prove such a great article. Answer: At that time, such great and important things had to be presented and said so obscurely, at least for the reason that all these things were referred to the future Lord, which future was reserved for the restoration of all things, as well as all knowledge and revelation. For this reason, what had previously been obscure, difficult, and, as it were, mysterious, Christ discovered all this and preached it clearly. Nevertheless, the holy fathers had this knowledge through the Holy Spirit, though not as clearly as now, when we hear that in the New Testament God is clearly called Father, Son and Holy Spirit. For when Christ came, such seals had to be opened and clearly preached, what before had been given in dark words, just for the sake of the honor and reverence of the future Master. And where the Holy Spirit would not have brought this clear knowledge to the New Testament, the Arians would have been found far before the birth of Christ. Only at the last time of the world did the Holy Spirit want to place this bright sun and clarity of the knowledge of God in front of the devil's nose, so that his eyes would be blinded and he would be tormented and plagued all the more out of envy of such clear knowledge revealed to men by God.
Thirdly, questions arise here with great abundance: What is the image of God, according to which man, as Moses writes, was created? And in explaining this place, Augustine makes a lot of words, especially in the book of the Holy Trinity. The other teachers follow almost Augu
stin's opinion, which maintains Aristotle's division, namely, that God's image are the powers of the soul, memory, sense or understanding, and the will. In these three powers, they say, consists the image of God, which is in all men. For as in the divine being, they say, the Word is begotten of the Father's being, and the Holy Spirit is the Father's good pleasure: so in man the Word of the heart, which is the sense or understanding, proceeds from the memory, and after this proceeds the will, which beholds the sense of the heart and takes delight and pleasure in it.
But the equality, they say, is in the gift of grace. For as likeness is a perfection of the image, so, they say, nature is made perfect by grace. And let this be the likeness of God, that memory is adorned with hope, sensuality or understanding with faith, and the will with love. In this way, they say, man is made in God's image, that is, man has sense, memory and will. Likewise: Man is created in the likeness of God; that is, the mind is enlightened by faith; the memory is assured and strengthened by hope and constancy; but the will is adorned by love.
Fourth, they also make other divisions: the memory, they say, is an image of God's power; the mind or understanding, an image of divine wisdom; and the will, an image of justice 2c. Thus Augustine in particular, and others after him, endeavored to conceive of various trinities in man. For in this way, they thought, one could see the image of God all the more easily. But as such not-so-ineffable speculations indicate sharp and idle minds, they serve and do least of all to enable one to understand and portray the image of God correctly.
183 Therefore, although I do not reject or reproach this diligence and thought, by which everything that is in man is directed and drawn to the Trinity, I do not know whether they are of much use, especially because they are of little use.
74 L i, 7"-^s. Interpretation of Genesis 1:26. W. i, ias-m. 75
will be continued after this. For here is also brought the disputation of free will, which has its beginning and origin from this image. For thus they say: God is free, whereupon it follows that man, because he is created in the image of God, also has these things, memory, understanding and will, freely. Thus, such words often slip a person's mind, which are either not actually and uncomfortably said or are interpreted to a godless mind. This is how this dangerous opinion came about, that they publicly said that God governs people in such a way that he nevertheless leaves them to themselves, that they may do and leave of themselves what their mind and will drives them to do. This has given rise to many uncomfortable opinions, such as the one that they cite: God, who created you without you, will not make you blessed without you. Therefore they concluded that free will is the prior and active cause of salvation. Dionysius' saying, which is more dangerous than the previous ones, is similar to this, in that he says that although the devils and man have fallen, the natural powers, such as understanding, memory, will, etc., have remained completely uncorrupted. But if this were true, it would follow that man could by natural powers effect his salvation.
184 Such dangerous sayings of the fathers have been spoken and practiced in all churches and schools, and I truly do not see what the fathers intended to accomplish with them. Therefore, my advice is that they be read with misgivings and advice. They often speak from affectations and their own discretion, which we do not have nor can have, because we do not have the same opportunity as they have had. Therefore, unlearned and thoughtless minds understand everything thoughtlessly, according to their own opinion and understanding, not according to that which the fathers had. But I leave it that way, and come back to the trade (of the image of God).
But I worry that because we have lost this image through sin and fall, we will not be able to understand it sufficiently. We do have a memory, will and understanding, but they are very corrupt and limited to the
Weakened to the highest degree, yes, that I say it more clearly, indeed leprous and unclean. For if these powers were to be in the image of God, it would follow that the devil, who truly has such natural powers far stronger than we, would also be created in the image of God; just as his memory and intellect are very high and nimble, but his will is most obdurate.
Therefore, the image of God is much different, that is, it is a special work of God. But if someone wants to dispute that the powers of the soul are God's image, he may also confess that they are leprous and unclean; just as we call a leprous man a man, even though everything in the flesh of the leper is almost dead and dead, without him being violently tempted to fornication.
Therefore, the image of God, after which Adam was created, was the most glorious and noble thing, since there was no leprosy of sin either in his reason or in his will, but both the internal and external senses were all most pure. The mind was quite pure, the memory quite good and fresh, and the will quite sincere and true, in a very beautiful, pure and sure conscience, without all care and fear of death. To this inward perfection thereafter also came the most beautiful and excellent power and glory of the body and all its members, so that it surpassed all other living creatures. For I fully believe that Adam's eyes were so sharp and bright before the fall, that his face was above lions and eagles; so he, being much stronger, dealt with lions and bears, whose strength is very great, as we do with little dogs. In the same way, the fruits that he used for food were much sweeter and stronger than they are now.
But after the fall, death, like leprosy, crept into all the senses; so that we cannot grasp such an image as we had at first, even with thought. Adam would not have recognized his Eve in any other way than in a completely quiet and peaceful mind and willing obedience to God, without
76L . 1, 78-80.Interpretation of I Moses 1, 26. W. 1, 111113. 77
But now, after the fall, we all know and wallow what fury is in our flesh, which not only lusts and desires fiercely and ruthlessly, but is also disgusted when it is overcome by what it lusted for. Therefore we see in ourselves nothing pure and perfect, neither reason nor will, but feel in us more than animal lusts and lust. But is this not a severe and harmful leprosy, which Adam did not have before the fall, because he had greater strength and sharper senses than the other animals? How far do the wild pigs surpass man in hearing, the eagles in sight, a lion in strength 2c.! Therefore, no man can know by thought how far nature was better before the fall than it is now.
Therefore, I understand God's image to mean that Adam had it essentially in him, and that he not only knew God and believed that he was good, but that he also led a godly life; that is, that he was without fear of death and all danger, and was content with God's grace; as can be seen in Eve, that she speaks to the serpent without any fear, as we do to a lamb or a dog. That is why God also laid this punishment before them in Genesis 2:17, if they transgressed His commandment: "In the day that you eat of this tree you shall surely die. As if he wanted to say: Adam and Eve, you now live safely and without all fear and danger, you neither feel nor see death. This is my image, in which you live as God lives; but if you sin, you will lose this image and die.
Therefore, we now see what danger, death and all kinds of causes of death this wretched nature must bear and try, through the shameful lust pestilence and other grim sins and disorderly excitements in all men's hearts. We can never surely rely on God, but terror and fear plague us, even in our sleep. But such and such plagues and afflictions are the devil's image, which he has put on us and expressed. Before the
But in the case of Adam, he lived in the greatest pleasure and security, fearing neither fire nor water, nor any other calamity to challenge this life, of which we are too afraid.
191 Now the original sin may be small and slight, whoever wishes, it truly appears from the sins and the punishments that it is the greatest and most grievous sin. But look at fornication and lust, is it not very great and terrible, both with lust and disgust? But what shall we say of hatred and enmity against God and blasphemy? For these are the right gross sins, which truly indicate that the image of God is lost in us.
Therefore, when we speak of this image, we speak of an unknown thing, which we have not only never tried nor experienced, but we also experience the contradiction without ceasing, and hear nothing of it but mere words. For in Adam, reason was enlightened with true knowledge of God; in addition, a right and obedient will to love God and neighbor, as he loved Eve and knew her as soon as his flesh. In addition, there were other lesser gifts, which, when compared with our weakness, are also very great: as, a perfect knowledge of the nature of all animals, herbs, fruits, trees and other creatures.
- Do you think, then, when you add it all up and put it together, that there should not be such a man in whom you could see and feel a reflection of the image of God? Yes, indeed, especially if you add to this the power and dominion over the creatures, so that, just as Adam and Eve recognized the Lord, they then ruled over other creatures in the air, in the water and on the earth. Who could sufficiently express such majesty and majesty in words? For I believe that Adam could have commanded a lion with a word, as we command a dog. So also he was free to build the land, that it might bear what he would. For that thorns and thistles were not there at that time will be proven later; just as I also respect that so shy a land was not there.
78 "1, so-"! Interpretation of Genesis I, 26 . W. i, 113-ns. 79
and harmful animals, as they are now, had not been in the past.
194 But this is the fault of original sin, from which comes the corruption of all other creatures; so that I believe that before the fall the sun was much brighter, the water much purer and clearer, the trees much more fertile, and the land much richer and fuller of all plants. But because of sin and the terrible fall, not only was the flesh covered with the leprosy of sins, but all things that are used in this life were corrupted and weakened, as we will show more clearly below.
195 But this is how the gospel deals with it, that it restores and brings back such an image. Although intellect and will have remained in man, both have become very corrupt and weakened. Therefore the gospel has to do primarily with the fact that we are created again to this and a better image. For by faith we are born again to eternal life, or rather to the hope of eternal life, that we may live in God and with God, and be one with Him, as Christ says. But we are not only born again to life, but also to righteousness: for faith takes hold of the merit of Christ, believes and holds it that we are redeemed through the death of Christ. From this then comes another righteousness, namely, a new image, in which, having been instructed in the Word, we, by the help of the Holy Spirit, endeavor to be obedient to God. But this righteousness only arises in this life and cannot be perfect in this sinful flesh. But God allows it to please him, not as if it were perfect or a payment for sin, but that it comes from the heart that comforts itself in faith and relies on the mercy of God through Christ. Then this also happens through the gospel, that we are given the Holy Spirit, who resists the unbelief in us, envy and other vices, so that we earnestly desire and wish to honor the name of God and His word.
- In this way, in this life, the restitution of this image of the new one takes off.
The salvation of the creature through the gospel is not accomplished in this life. But when it is accomplished in the kingdom of God, then the will will be righteously free and good, the mind righteously enlightened, and the memory strong and constant. Then it will also happen that all creatures will submit to us and be more obedient than they were to Adam in Paradise.
But before this is accomplished and fulfilled in us, we cannot really know what the image of God, lost through sin in Paradise, was. But that we now say of it is taught us by faith and the Word, which show and point out to us, as if from afar, the glory of the divine image. For just as the heavens and the earth were crude and coarse before the light came, so Christians also have this image in them, crude and imperfect: But God will make it perfect at the last day in those who have believed the word.
For this reason, the image of God was an excellent thing, in which eternal life, eternal security and all goods were locked. But through sin it is so darkened and weakened that we cannot grasp it even with our thoughts. For we may have and speak the mere words; but who is there that can understand what it is, to live in gentle rest and safety, without all fear and danger, to be wise and understanding, sincere, pious, and free from all spiritual and bodily misfortune and misery? Nor was this much greater, that he was also capable of eternal life. For Adam was created in such a way that he, as long as he was in this temporal life, could have built the earth, which would not have been a tedious work for him, which made the body tired, but the highest pleasure; not that he could have passed the time with it, but that he would have been obedient to God and kept to his will.
- this physical or temporal life would have been followed by a spiritual life, in which he would not have been allowed to use any physical food, nor to do other things so that life might pass away, but would have had an angelic life.
80 L i, W-84. interpretation of Genesis 1:26. W.i, ns-no. 81
and spiritual life. For the eternal life to come is thus pictured for us in the Scriptures, that in it we shall neither eat nor drink, nor do any other bodily works. Therefore St. Paul says 1 Cor. 15, 45: "The first man Adam was made in the natural life, that is, he must live in the natural way, must eat, drink, sleep, 2c., but the other man will be renewed into the spiritual life, that is, will be a spiritual man when he comes again into the image of God. For he will be like God in life, in righteousness, holiness, wisdom 2c. Now follow:
Those who rule Over the fish in the sea 2c.
Here, the most beautiful and glorious creature that God recognizes, an image of God, and similar and equal to divine nature, with enlightened reason, justice and wisdom, is given a kingdom and regiment, and Adam and Eve become lords and rulers over the earth, sea and air. And this rule is granted to them not only by counsel, but also by an expressed command. In particular, however, it should be diligently observed here that no animal is said to rule; rather, all animals, indeed the entire earth, with all that grows on it, are subjected to Adam alone, whom God sets as king over the entire living creature by a verbal and expressed command. For these words Adam and Eve heard with their ears, that God said, "Reign. Therefore man, still naked, without weapons and walls, even without any clothing, only in his bare flesh, ruled over all birds, animals and fish.
We have also lost this piece of the divine image, so much so that we cannot understand, even with our thoughts, the perfect joy and pleasure that Adam had from looking at the whole living creature; but now everything in us is leprous, even rigid and even dead. For who can understand this part of the divine nature, that Adam and Eve understood and knew about all senses, kind, strength, powers, and
Opportunity of all animals, consider? Otherwise, what kind of kingdom would it have been if they had not known this? In the saints, God's knowledge, which they have from the Word and the Holy Spirit, is felt and seen to some extent in this life; but it is impossible to come to the knowledge of nature again in this life, so that we can know the nature and properties of all trees and herbs, and the nature of all animals. If we now want to praise a great and excellent philosopher, we would like to praise our first parents, since they were still pure from sins. For they had the most perfect knowledge of God. And how could they not have known Him whose image they bore and felt? They also had certain knowledge of the stars and all astronomy.
And this was in Eve as well as in Adam; as one can notice from her speech, when she answered the serpent from the tree in the middle of paradise. There it seems clear enough that she knew and understood what she was primarily created for. She also points to the Master, through whom she knows this, and says: "The Lord has said it. Therefore, she did not hear it from Adam alone, but her nature was so pure and full of God's knowledge that she was able to know and understand God's word about herself.
Nothing of this knowledge has been inherited by us, but a weak and, as it were, dead little spark. The other animals, however, have nothing of this; for they know nothing of their Creator, where they came from, how and for what purpose they were created: therefore they have nothing at all of the image of God. Therefore the Psalm admonishes: "Do not become like a horse and a mule", Ps. 32, 9.
(204) Even though this image of God is lost in us, there is still a great difference between man and other animals. But there was a much greater and more apparent difference before the Fall, when Adam and Eve knew God and all creatures, and were, as it were, swallowed up by the goodness and righteousness of God.
82 s i, s4-v". Interpretation of Genesis 1:26, 27. w. i, ns-122. 83
have been. Therefore, they were so closely connected with each other that they were of one mind and will, and certainly before Adam's eyes in the whole world no creature or species seemed more beautiful, more charming and more lovely than his Eve. Now a woman must be called (as the pagans said) an evil and misfortune, which one cannot do without. And it is clear to see why they call a woman an evil or a plague, but they do not know the cause of this evil, which is the devil, who has thus adulterated, maddened and corrupted this nature.
- but what we do in this life to the form in which we remained after the fall is not by or from the dominion which Adam had, but by art and diligence; as we see that birds and fish must be seen with cunning and deceit, even the wild animals are tamed by art 2c. For even the animals which are brought up in houses with man, as geese, fowls 2c., are by their nature very wild. Therefore, this leprous body, by God's grace and beneficence, has only a semblance of dominion over the other creatures. But it is a very small dominion, and not at all according to the first, since no art, no cunning was necessary, but the whole nature obediently submitted to the divine voice, since Adam and Eve were commanded to rule over them. Therefore we retain the mere name and title of dominion, but in the work we have lost it almost entirely. And yet it is good that these things be known and remembered, that we may sigh and long for that future day, in which all that we lost through sin in paradise shall be restored and restored to us. For we wait for such a life, for which Adam also would have waited; and we marvel greatly at it, and thank God that we, who are so deformed, broken, and made so coarse and, as it were, dead by sin, nevertheless, through the grace and beneficence of Christ, have to wait for this very honor and glory of spiritual life, for which Adam, if he had remained in his bodily life, which was in God's image, would have waited.
V. 27. And God created man in His image, in the image of God He created him.
Here he does not use the word: "an image that is like us," but says only of the image. But perhaps he wanted to speak thus and repeat the word image twice, so that the words would be certain, clear and not doubtful. Otherwise, I do not find any reason for this repetition: we wanted to understand it emphatically, that is, that Moses wanted to indicate that God had great joy and pleasure in this most beautiful work of his and had triumphed over it, as it were, and had not been so joyful and happy over the other creatures as over man, whom he had created in his image. The other animals are called God's footsteps (because God's work and omnipotence can be felt in them), but man alone is called God's image; as is written in the magistro sententiarum (in the sentences of Thomas). For in the other creatures God is recognized as through a footprint; but in man, and especially in Adam, he is truly recognized. For in man there is such great wisdom, righteousness, and knowledge of all things, that one might justly call him a small world (that is, a creature in which God would have formed the whole world); for he understands heaven, earth, and the whole creature; therefore God takes pleasure and joy in having created such a beautiful creature.
But this is undoubtedly also true, that just as God was then pleased and delighted in this His counsel and work of created man, so He is also pleased and loves to bring this work of His back to lost perfection and to restore it through His Son, our Lord Jesus Christ. And this is useful and comforting to consider, namely that God remembers the very best of us, and takes pleasure in this thought and counsel of his to bring back to spiritual life through the resurrection of the dead all who have believed in Christ.
He created them a male and a female.
- lest anyone should think that woman is excluded from all mastery.
84L . i, M-ss. Interpretation of Genesis 1:27.W. i, iW-is". 85
Moses combines the man and the woman, because the woman seems to be different from the man, as she also has different limbs and a weaker sense and intellect. And even though Eve was an excellent creature and like Adam in terms of the image of God, that is, righteousness, wisdom and blessedness, she was still a woman. For as the sun is a more glorious and noble creature than the moon (though the moon is also very excellent and glorious), so woman was not equal to man in honor and dignity, though she was a very beautiful work of God.
For this reason Moses puts both, man and woman, together and says that God created them a male and a female, so that he wants to indicate that Eve was also created by God and was partaker of the divine image and equality, also of the dominion over everything. Thus, still today the woman is partaker of the life to come; as St. Peter 1 Epist. 3, 7 says that they are joint heirs of grace. And in the household the woman is partaker of the government, and sitteth in common possession of the children and goods, and yet there is a great difference in the sex. The man is like the sun in the sky, the woman like the moon, so the animals are like the stars, over which the sun and moon rule. Therefore, from this saying we should first note that it is written that woman should not be excluded from any honor of human nature, even though she is a weaker vessel than the marin. Of the marriage state we will say hereafter.
Secondly, here is an argument against Hilarius and others who have concluded that God created everything at once. Because here our opinion is founded and proved that these six days of the creation were actually six natural days, because here the text says that Adam and Eve were created on the sixth day. One cannot find fault with this text. In the following chapter, however, he will say after what order man was created: namely, that Eve was made a little after Adam, not from an earthen lump, like Adam, but from his ribbe, which God made for Adam in his sleep.
has taken from the side. These are all temporal works, that is, works that take time and do not happen at the same time; like this, that God brings all kinds of animals to Adam, and none is found like him 2c. These are all temporal works, and happened on the sixth day, which Moses touches on here only recently, but after that he will further delete them.
(211) Many teachers are of this opinion, that Adam sinned on the sixth day, and boast of the same day in two ways, and for two works, that as Adam sinned on the sixth day, so Christ suffered on the sixth day. Whether this is true, let them see. But Moses clearly says that man was created on the sixth day and that a woman was given to him. But it seems to me to be more in accordance with the truth and more believable, as I also want to say afterwards that Adam sinned on the seventh day, that is, on the Sabbath; as the devil is still hostile to the Sabbath in the church, if one teaches God's word. But this cannot be clearly proved from Moses. Therefore, in both parts there are reasons against reasons, as Emperor Maximilian used to say, that is, disputed reasons and uncertain reasons. We also leave it in doubt and thus remain according to each one's discretion.
Lyra also tells a Jewish fable, which is also thought of in Plato, for example, that man was initially created in both sexes (so that man and woman were in one body with each other), but that they were subsequently divided and cut from each other by divine power, as the back seems to testify. Others have multiplied this with sour antics. But the second chapter overturns and refutes all such lies. For if this were true, how could it be written here that God took one of Adam's ribs and made a wife out of it? Such lies are found in the Talmud, and have been touched, that we may see from them the wickedness of the devil, who puts such inconsistent things into people's heads.
213 With this fable rhymes that Aristotle calls the woman virum occasionatum, a mutilated man; and others call
86 k. I, ss-oo. Interpretation of Genesis 1:27-29. W. 1:124-127. 87
it monstrum, a monster. But let monsters and the children of monsters remain, who thus blaspheme and ridicule such a creature of God, in which he himself had pleasure and delight, as in the most noble work; item, which we see that it was created with special deliberate counsel of God. But such pagan, clumsy things show how reason cannot conclude anything certain about God and His works, but only invents rationes contra rationes, one cause over and against the other, and is unable to teach anything complete or thorough.
V. 28. And God blessed them and said to them:
214 He did not say this about the other animals above, which is why he includes them here in the blessing at the same time:
Be fruitful.
This is the commandment of God, which He spoke over the creature. But, dear God, what have we lost here through sin! For what a blessed state of man was this, when childbearing was done with the highest reverence and wisdom, item with God's knowledge! But now the flesh is so overwhelmed and burdened with the leprosy of fornication that in the conjugal work of childbearing the body becomes quite unreasonable, and in God's knowledge cannot procreate or give birth.
For this reason, fertility, or childbearing and childbearing, has remained in human nature, but it has been very weakened, indeed, it has been completely taken over and burdened with the leprosy and filth of the unchaste fire, so that it is a little more honest than among the unreasonable animals. In addition, there is the care and danger of bearing and giving birth to children, the toil and labor of feeding them, and other innumerable mischiefs, unpleasantnesses and misfortunes. All this reminds us and teaches us the greatness of original sin, that even the blessing that still remains in nature is, as it were, a cursed and humiliated blessing, if you would hold it against this first blessing: and yet God created it and also sustains it. Therefore, we should also keep this weakened and debased
We are to recognize with thanksgiving the blessings we have received, and to consider the inherited and unavoidable leprosy of the flesh, which is vain disobedience and filth, sweated and attached to body and soul, as a punishment of sins; but we are to wait in hope for the death of this flesh, by which we shall be delivered from filth and restored to full creation, even above Adam's first glory and perfection.
Rule over fish in the sea.
We are so blinded and know little of God and the creatures that we cannot really conclude or know what we would have used cattle, fish and other animals for in the first creation, if our nature had remained uncorrupted and whole. But now we see that we eat flesh and vegetables 2c. And where such things were not in daily use and profit, we could not know for what purpose they were created: for we see or have no other use of these creatures. But Adam, after the nourishment which he also had from other and far nobler fruits, would not have had such a use of the creatures as we have now. For he, when all things were given to him and subject to him, would not have needed clothing, money, or anything else; nor would there have been avarice in his descendants, but after food they would have needed creatures only for the wonder of God and a holy pleasure that is unconscious and unknown to us in this depraved nature; whereas now and at all times almost all creatures are too few for man's help and nourishment. Therefore we cannot even think what kind of dominion this will have been.
V. 29. And God said, Behold, I have given you every herb that grows. 2c.
Here you see with what great care God takes care of the created man. First, he created the earth as a house for him to live in. After that, he ordered other things for him, which he considered necessary for life. Finally, he gave him the gift of fertility and childbearing. Now he gives him
88 . L. I, W-S2. Interpretation of I Genesis 1, 29-31. W. 1, 127-131. 89
also food, so that he could lack nothing for a gentle and easy life. But I believe that if Adam had remained in his first innocence, the children would have run along soon after birth and would have been able to pursue and enjoy all the pleasures that were in the first creature. But we tell in vain such things, which we cannot attain even with thoughts, nor can we attain again in this life.
And all kinds of fruitful trees.
(218) Moses may be seen to make a distinction between the grain and the herb that sows seed, and the herb that grows green: perhaps because the latter, that is, the herb, is for the use of animals, and the latter is for the use of man. For I have no doubt that the grain or seed, which we now use for food, was much more excellent than it is now. Moreover, I also think that Adam would not have eaten the flesh, as an unpleasant and unlovely food, which is now our greatest pleasure and glory, before the sweetness of other fruits that would have grown from the earth, and that the use and enjoyment of such fruits would not have resulted in a leprous and superfluous fruitfulness, but in the beauty of the body, in the pure and healthy circulation of the blood.
219 Now we are not satisfied with meat, fruit, or grain, and our health is often endangered by disorderly and inconvenient food, not to mention the great and more than animal sins in the rest and intemperate eating and drinking, which are becoming more and more prevalent every day, and the longer the worse. Therefore it is a public curse, which followed after the fall; because it is also believable that only then the cursed and harmful little animals came out of the earth, which was cursed because of sin. But here a question arises: how it rhymes that Adam is allowed to eat from all fruitful trees of the earth and yet afterwards a special place of the earth is given to him,
which Moses calls Paradise, is granted to inhabit and build? One asks also: whether the paradise means and is called the whole earth? But we will save such a report until the second chapter.
III.
V. 31. And God looked at all that he had made, and behold, it was very good. Then the evening and the morning became the sixth day.
- After God has completed all his works, he speaks here as a man would speak after a long time of work, and wants to say this much: "Behold, now I have prepared everything for the best: The heavens I have prepared as a roof, the ground of which is the earth; the possessions and goods are the animals with all the armor and tillage of the earth, the sea and the air; the food is grain, wheat and herbs; but the master of all this, man, was also created to have the knowledge of God and to use the creatures of his pleasure with the highest tranquility, safety, justice and wisdom. Therefore, nothing is lacking; everything that is most necessary for this bodily and temporal life has been created: I will therefore keep the Sabbath 2c.
- Such goods are all lost in part through sin, and we are now like a dead corpse of the same first man, retaining hardly a shadow of the same first kingdom and dominion. For how could we not say that we have lost everything, who have become mortal from immortal men, sinners from righteous, unpleasant from pleasant and pleasing, even rejected and condemned by God? For now men are mortal and sinners. Therefore, if these things do not encourage or awaken us to the hope and maintenance of the future day and future eternal life, I know of nothing that could awaken us. And this shall be enough for the interpretation of the first chapter. In the following chapter Moses will continue to act and teach about the work of the sixth day, how man was created.
90 " i, "-"i. Interpretation of Genesis 2:1. 2. ss.i, 1W-134. 91
The second chapter.
First part.
Of the rest of God, sanctification of the Sabbath, and Adam's creation.
I.
V. 1. So the heavens and the earth were finished with all their host.
1 Our Latin text has: "With all their adornment"; but in the Hebrew is: "with their army", zebaam. And the prophets also kept this way of speaking, that they called the stars and planets the host of heaven; as Jeremiah 19:13 is written, that the Jews worshipped the whole host of heaven, that is, the sun, the moon, and other stars. And Zephaniah 1:5: "I will purge out them that worship the host of heaven upon the housetops." Item, Ap. Hist. 7, 42. Stephen says: "God turned and gave them to serve the host of heaven."
2 The prophets have this way of speaking from Moses, who calls the stars and lights in the sky "an army. But he calls men, animals and trees the army of the earth, perhaps for the sake of what was to follow "hereafter". For God calls Himself afterwards a God of hosts or knighthood; that is, not only of the angels or spirits, but of the whole creature that lies in the field and serves Him. For after the devil was rejected by him because of sin, he fell into such great enmity with God and man and became so full of it that, if it were in his power, he would in a moment rob and deprive the sea of fish, the air of birds, the earth of all kinds of fruits and destroy everything. But God created all such creatures to be in the field for us and to stand in armor and battle against the devil and evil men, as long as they serve us and are useful.
V. 2. And so on the seventh day God finished all His works that He had done, and on the seventh day He rested from all His works that He had done.
3 Here a question arises. Moses says that the Lord rested on the seventh day from all the works that he had done, that is, he ceased to work on the seventh day. Again Christ says Joh. 5, 17: "My Father works until now, and I also work". And serve for this that the epistle to the Hebrews Cap. 3, 18. and Cap. 4, 3. disputes of the rest: "For I sware in mine anger, that they should not enter (not into the land of promise, but) into my rest." To such a question we answer thus par excellence, that the text itself brings the solution with it, by saying that heaven and earth are finished. For the Sabbath or the rest on the Sabbath means that God rested in it in such a way that He did not create another heaven or another earth, and does not mean that God ceased to maintain and govern the heaven and earth that He had created.
For in what way and by what means God created the heavens and the earth, Moses clearly taught in the previous chapter, namely, that God created everything by the Word; as he then said: "The sea is filled with fish; the earth brings forth leaves and grass, as well as animals" 2c. Item: "Grow and fill the earth, the sea" 2c. Such words still remain today and are strong: therefore we see that the increase goes on and on and happens without end. And even if the world should stand for countless years, the power of these words would not pass away, but would be an eternal increase, from the power and might of this word, or, that I call it so, of this first foundation.
5 Therefore, this question is easy to resolve: "God rested from His works," that is, He was content with the heavens and the earth that He created at that time by the Word.
92 "-1, S4-V6. Interpretation of Genesis 2, 2. W. i, 134-137. 93
He did not create a new heaven or a new earth, or new stars and new trees; and yet God still works, because he has not abandoned the creature he once created, but governs and sustains it by the power of his word. Thus he has now rested from the creation and not from the preservation and government. In Adam the human race began; on the earth all living creatures began by the word; in the sea fish and birds began. But in Adam and the same first animals they have not ceased; but this word, which God spoke over the human race, "Grow and multiply," abides and continues all the days. So also this remains and continues: "Let the sea bring forth fish and fowl of the air." Therefore the power of the Word is almighty, sustaining and governing the whole creature.
(6) Moses therefore concludes that the Word was in the beginning. But since all things still grow, increase, are preserved and governed in the same way as in the beginning of the world, it obviously follows that the Word still exists and is not dead. Therefore, when Moses says that God rested from His works, this is not to be applied to the course and order of things as they are preserved and governed, but to the beginning in general, that God ceased to create angels, men and animals, item, new species and creatures after the beginning.
I am something new, if you want to look at my person, because sixty years ago I was nothing. And so the world judges. But God's judgment is far different. For before God I was begotten and multiplied soon in the beginning of the world, and this word: "God said, let us make man," also created me. For everything that God wanted to create, He created at that time when He spoke, although it does not all suddenly appear before our eyes. For just as an arrow or bullet shot from a gun (for this flies more swiftly) hits the target in an instant, and yet is shot through a certain space in between, so God runs through His Word from the beginning of the world to the end. For with him is not before or
after, sooner or slower, but all present and in view, and is GOD, in summa, beyond all bounds of time.
Therefore these words, "God said, 'Let it be, grow, multiply,'" order and create the creatures in the form they are now and will be until the end of the world. But God has ceased to make new ones, for He has not made a new earth or a new heaven, but as He willed that the sun and moon should walk, so they still linger. And as in the beginning he filled the sea with fishes, the heavens with birds, the earth with beasts, so they are yet perfected, abide, and are yet preserved; as Christ saith John 5:17, "My Father worketh yet, and I work." For the word which He spoke in the beginning is still going forth; as the 33rd Psalm v. 9. says: "He spoke, and it came to pass."
(9) But against this it is said: How is it true that God created nothing new, when it is certain that the rainbow was created in the time of Noah? After the Fall, God threatened that the earth would bear thistles and thorns, which it would not have borne if Adam had not sinned. Item, of the serpent it is said that it should crawl on the earth, which without doubt (as it was created in the beginning) has just gone along, as now deer and peacocks go along? This is truly a new creation, made by a new word. Item, if Adam had not fallen into sin, then one would know nothing of the wolves, lions, bears 2c. If Adam had not fallen into sin, nothing would be known of the cruelty of wolves, lions, bears, and nothing at all of the whole creature would have been harmful to man. For the text clearly says that everything created by God was good. But now behold what evil things there are in nature. How many and great miseries is the body subjected to for the sake of disease alone? I do not say anything about other pernicious creatures such as fleas, flies, spiders, 2c. And how many great dangers do we have to worry about from the other cruel and poisonous animals?
(10) But if it be not a thing, this is indeed a mighty and new work, that a virgin should bear the Son of God. Therefore, it follows that on the seventh day of the year
94 L. i, s"-s8. Interpretation of Genesis 2, 2. W. i, 137-140. 95
He has not ceased nor rested since the beginning of time, but is always at work, not only to preserve the creature, but also to change and change it. And so it will not be true that we have stated above that God has refrained from creating new states and things. Answer: Moses is speaking here of the uncorrupted nature. For if man had existed in the innocence in which he was created, there would have been no thorns, nor thistles, nor diseases, nor any violence or harm of animals, as can be sufficiently seen from the fact that Eve speaks to the serpent without fear, no differently than we do to a gentle little bird or a friendly little dog. And I do not doubt, the snake will have been the most beautiful creature and with this gift especially adorned, that it had the most distinguished praise of cunning before other animals; as before other animals of cunning are praised the foxes and weasels 2c.
(11) While Adam was still holy and innocent, all animals dwelt with him with the greatest pleasure and were willing and ready for all kinds of services. If he had remained so, nothing would have been feared or worried about the Flood, and consequently there would have been no rainbow. But sin has been a cause why God has done many things differently, and at the last day there will be much greater change and renewal of the creature, which now, as Paul says in Romans 8:20, is subject to vanity because of sin.
(12) Moses' saying that the Lord rested is speaking of the original nature of the world. Neither was anything new created, nor were there thistles, nor thorns, nor serpents, nor toads in it; but if they were, they were without poison and covetousness to harm. Therefore Moses speaks thus of the creation of the world in its perfection. For in the beginning it was pure and innocent, because in it man was pure and innocent and without sin. But when man changed and fell into disobedience, it also changed because of sin; that is, the fall of man was followed by the corruption and cursing of the earth. "Cursed be the earth," God says to Adam in Genesis 3:17,
"for thy sake, thorns and thistles shall it bear." So also the earth is cursed for the sin of a man Cain, that it does not give up its possessions, even though it is built and maintained, Gen. 4:12. Then the cursing of the whole world is followed by the Flood, in which the whole world is drowned and destroyed except for a few pious people who are preserved, so that the promise of Christ might be fulfilled. But just as we now see that the earth was disfigured and changed because of sin, so I also believe that the light of the sun, because it was created before sin, was much brighter and more beautiful.
In the schools of theologians, a common and customary saying has been: Keep difference of time, and you will be able to rhyme the Scriptures together. Therefore we must speak of the world much differently after the miserable corruption that followed through sin than we could have spoken before, when it was first created and was still pure and perfect. But let us look at an example that is before us: Those who have seen the promised land at these lines say that there is nothing in it that would be in accordance with the praise it has in the holy Scriptures. Therefore, when at one time a Count of Stolberg had traversed and inspected it with particular diligence, he is said to have said that he would rather take his land in Germany for it. For because of the sins, ungodly life and wickedness of the people, the land was made barren, as the 107th Psalm v. 34. says. Thus Sodoma, before it was destroyed by fire from heaven, was like a paradise, Gen. 13:10. Thus in general, sin is followed by the curse, but the curse changes things so that what was best becomes worst. Therefore Moses speaks of the perfection of the creatures as they were before sin. For if man had not sinned, all animals would have remained in obedience until God took man from paradise or from the earth and transferred him to another life; but after sin all things have been changed to the worst.
- so now it still remains with the solution,
96 L. I, S8-roo. Interpretation of Genesis 2, 2. 3. W. 1, 140-143. 97
which is set above, namely, that God completed his work in six days, that is, that he ceased to create new states and creatures, and at that time made everything that he wanted to make. He did not speak of new things: Let there be a new earth, a new sea 2c. But that the virgin Mary gave birth to the Son of God is also the cause of our sorrow and misery, into which we had fallen through sin, as is clear and evident. But God did this wonderful and great work in such a way that He first indicated through His Word that He would do it and accomplish it, just as He also indicated other future works beforehand through the Word. So this is the first question, that God has finished heaven and earth and has not made anything new. Now we must also learn what the Sabbath or God's rest is, item, how God has sanctified the Sabbath, as the text says.
II.
V. 3. And blessed the seventh day, and sanctified it, because he had rested in it from all his works which God created and made.
15 Marci 2, 27. Christ says that the Sabbath was made for the sake of man, and not man for the sake of the Sabbath. Moses, however, is silent about man and does not say that the Sabbath was commanded for man, but that God blessed the Sabbath and sanctified it. He has not done this to any other creature. He did not sanctify heaven and earth or any other creature, but he sanctified the seventh day. This is especially so that we may understand from it that the seventh day is to be given and set apart primarily for the service of God. For sanctify means to set apart from all other creatures and to dedicate to God, and sanctify means to choose and set apart for sacred use or worship; as Moses often uses this way of speaking, as when he speaks of sacred vessels.
16 Therefore, it follows from this text that even if Adam is innocent, he is not innocent.
he would have kept the seventh day holy, that is, he would have taught his descendants about God's will and God's service, would have praised God, thought about God, sacrificed God 2c. The other days he would have cultivated the land, maintained the cattle 2c. Yes, he also kept this seventh day holy after the fall, that is, he taught his children on the same day, as witnessed by the sacrifice of his sons, Cain and Abel. Therefore the Sabbath was ordained for worship from the beginning of the world. And so human nature, if it had remained in its innocence, would have praised God's glory and good deeds, and on the Sabbath men would have spoken to each other of the unspeakable goodness of God, their Creator, would have sacrificed, prayed 2c. For all this means and includes in itself the word "sanctify".
17 Further, in this word "rest" is also signified and indicated the immortality of the human race; as the epistle to the Hebrews Cap. 3, v. 18. finely masterfully disputes the rest of God from the 95th Psalm, v. 11: "They shall not enter into my rest." For God's rest is eternal. And if Adam had lived in paradise for a certain time according to God's will, then he would have been taken up to the rest of God, which God not only wanted to show to mankind through the sanctification of the Sabbath, but also to praise and glorify. So both would have happened: this temporal or natural life would have been blessed and holy, as well as spiritual and eternal. Now, however, we poor people also have both of these: we have lost the blessedness and welfare of the natural life for the sake of sin, and as long as we live, we are in the midst of death. And yet, because the commandment of the Sabbath is left to the church, it is indicated that spiritual and eternal life shall be restored and given to us through Christ. As the prophets diligently considered such sayings, in which Moses secretly and covertly points to the resurrection of the flesh and eternal life.
(18) Then it is shown here that man was created primarily for the knowledge and service of God. For the
98 L. 1. 100-1". Interpretation of Genesis 2, 3. W. 1, 14S-145. 99
The Sabbath was not ordained for the sake of sheep and cows, but for the sake of man, that in it the knowledge and acceptance of God might be exercised. And even though man has lost the knowledge of God through sin, God has left the commandment to keep the Sabbath holy, and has willed that on the seventh day one should practice his word and worship God as He has ordained, so that only men might first consider what is primarily our calling and status, namely, that our nature was created for the purpose of knowing and praising God.
- secondly, that we might keep in our hearts a certain hope of the life to come and of eternal life. For all the things that God has willed to be done on the Sabbath are certain and clear signs and testimonies of another life after this one. And what need would there be for God to speak to us through His word if we did not belong to a future and eternal life? For if a future life is not to be hoped for, why do we not live as those to whom God does not speak and who do not know God? But since the divine majesty speaks to man alone and he alone recognizes and grasps God, it necessarily follows that after this life there is another, which we must have God's word and knowledge to attain. For this temporal and present life is a natural life, which all unreasonable animals also have, who do not know the Word and God.
(20) All this is the Sabbath, or God's rest, in which God speaks to us through His word, and we in turn speak to Him through prayer and faith. Unreasonable animals, such as dogs, horses, sheep, oxen, etc., also learn to know and understand the voice of man, and are also educated and preserved by man; but our state is far better, who hear God, know His will, and are called to a certain hope of an immortal eternal life. How then the bright and clear promises of eternal life, which God has revealed to us through His Word after these dark interpretations (as this is of the rest of God and sanctification of the Sabbath), testify: even though these
The interpretation of the Sabbath is clear enough. For if there is no other life after this one, does it not follow that we have no need of God or His word? For that which we need or do in this life we can have even without the word; just as unreasoning animals feed, live and fatten themselves, even though they neither have nor hear God's word'. For what need is there of the word for eating and drinking, if all things have been created beforehand?
(21) That therefore God gives His word and commands that it be taught, practiced and practiced; item, that He commands that the Sabbath be kept holy and is called to be served, all these things indicate that after this life there is another, and that man was not created only for a temporal and natural life, like other unreasonable animals, but for another, which is eternal; as God, who commands and ordains these things, is eternal.
(22) But here another question arises, which we have also considered above, concerning the fall of Adam, namely, when did he fall, on the seventh day or on some other day? And even though nothing thorough nor certain can be brought forward about this, I still like to have these thoughts, that he fell on the seventh day. For on the sixth day he was created, so was Eve created about the evening of the same day, while Adam slept. On the seventh day, which was sanctified by the Lord, God spoke to Adam early, gave him his service, and forbade him to eat of the tree of the knowledge of evil and good. For this is the Sabbath's own work and office, that in it God's word is preached and heard. And therefore it has remained both in Scripture and custom to appoint the morning time for prayer and preaching, as the 5th Psalm, v. 4, says: "Early will I send me unto thee, and take heed."
Therefore it can be seen that Adam heard the Lord on the morning of the seventh day, and he commanded him to take care of the house and to govern the world, and forbade the tree of knowledge. 2c. Since the devil - out of impatience with this most beautiful creature and order, also out of bitter hatred and envy, that man both on the earth
100 L I, Interpretation of Genesis 2, 3-7. W. 1, 145-148. 101
Satan, who had lost the hope of eternal life after such a happy temporal life, immediately comes to him and talks to Eve, perhaps at noon, after God had previously talked to Adam. As he is still wont to do: where God's word goes, he spares no pains and effort to create lies and to awaken sects. For it grieves him that we, like Adam in paradise, become heirs and citizens of the kingdom of heaven through the word. That is why he encourages Eve to sin, brings her to it and overcomes her. And the text clearly says that the Lord came to Adam when the heat had abated and the day had become cool, and condemned Adam to death with all his descendants. I am easily persuaded of all this, and believe that it happened on the Sabbath, which was a few days, and yet not the whole day, that Adam was in paradise, and had his breath of the fruits thereof.
(24) Thus, through sin, man has lost all his glory, pleasure and joy. Since he remained in innocence, he would not have been idle in paradise, but on the Sabbath he would have taught his children, praised God publicly, and in contemplation and consideration of the works of God he would have awakened himself and others to thanksgiving; the other days, however, he would have worked, either by farming or hunting, but in a far different way than is done now. For we find work a burden, but to Adam it would have been the highest pleasure, much more pleasant and preferable than rest and idleness. And just as other misery and hardship in this life remind us of the sin and wrath of God, so also the work and heavy food should remind us of it and provoke us to repentance.
(25) Now Moses continues to describe man more clearly, by first repeating what he has just said about him in the first chapter (v. 26. f.). Although it would seem that such a repetition would be unnecessary and too much; however, because he wants to write the history finely one after the other and completely, no word is unnecessary or in vain.
V. 4. 5. Thus the heavens and the earth were made when they were created, at the time when God the Lord made the earth and the heavens; and every tree of the field, which had never been before upon the earth; and every herb of the field, which had never grown before.
(26) That he says, "At that time," is to be understood of a time that still lasted and was unfinished. As if to say, "At that time, all things were well, and it was the most beautiful creature in the world; but now I have something else to say. Let no one be troubled or inquisitively ponder and inquire why Moses might have used the baelic way of speaking of shrubs and herbs, for he is here to diligently describe all the nature of man.
V. 5. 6. God the LORD had not yet caused it to rain on the earth, and there was no man to build the land. But a mist came up from the earth and wetted all the land.
(27) There was, saith he, no rain yet to moisten the land, but a moist mist arose like dew, and went up from the earth, and moistened the earth, that it might thereafter be the more fruitful. All this belongs to the works of the third day.
III.
N. 7. And God the Lord made man out of a lump of earth, and breathed into his nostrils the breath of life. And so man became a living soul.
Here Moses returns to the work of the sixth day and shows from where the man, who was to possess and build the earth, came, namely, that God made him out of a lump of earth, as a potter makes a pot out of clay with his hand. Therefore he did not say above, as of other creatures, "Let the earth bring forth a man," but he said, "Let us make man," so that he might show the glory of man, and the special counsel of God, which he has given in the
102 I, 104-10". Interpretation of I Genesis 2, 7. ss. i, 14s-isi. 103
The most obvious one is the one used in the creation of man. Although man afterwards grows and increases in the same way as the other animals; for the fruit in the womb is formed in the same way (has its beginning, its time, lives, grows, increases 2c.), so that in this case there is no inequality between a pregnant animal and a pregnant woman. But in the first creation Moses shows a great inequality. For human nature was created out of special counsel and wisdom, and was prepared and formed with the finger of God. And this inequality, which is in the creation and coming of man and cattle, also indicates the immortality of the soul, of which I said shortly before. For although all the other works of God are full of wonder and very glorious, this shows that man is the most glorious creature, that God keeps counsel with Himself and uses a new way when He creates him; does not let him form the earth and bring it out of himself, like the animals and trees, but forms him Himself in His image, as the one who should be partaker of God and enjoy His rest. That is why Adam, before he is formed by the Lord, is a dead lying lump of earth: God takes it and makes the most beautiful creature out of it, which is partaker of immortality.
If Aristotle heard this, he would laugh very much at it and consider it the most foolish fable, although it is not at all unpleasant to hear that man, according to his first coming, was a cloister of the earth, but thus created by God's wisdom, that he could be immortal. For although some of the philosophers, such as Socrates and others, have agreed and taught that the soul is immortal, they have been ridiculed by others and have been utterly rejected and condemned. But is this not great foolishness on the part of reason, that it allows itself to be so vexed, when it still sees that the procreation of man is a work full of wonder? For who would not consider it foolish and inconsistent that a man, who is to live forever, is begotten by a drop of blood from his father's loins? After all, it seems much
more inconsistent and unusual than that Moses says that man was made from a lump of earth by the finger of God. Therefore, here reason shows that it knows nothing of God, who only with a thought creates from a lump of earth not a drop of blood or seed of man, but man himself and, as Moses says afterwards, he makes a woman out of the rib of man. This is the beginning and origin of man.
(30) After man and woman have been created by God, a human being is conceived and born from their blood by divine blessing. And although in this way also the unreasonable animals are begotten, nothing is taken away from the honor of our origin, by which we are God's vessels, made by God Himself; and, thus to be reckoned, God is our potter, but we are His clay, as Isaiah speaks of Cap. 64, 8. And this not only concerns our origin, but we remain the earth or clay of God throughout life, even to death and the grave.
(31) This is also so that we may learn from it the power of free will, of which our adversaries boast so much and say so much. We do have free will to some extent, but only in the things that are among us. For by God's commandment we are made masters over the fish of the sea, the birds of the air, and the beasts of the earth. These we may kill if we desire, we may also use the food they give. But in the things that belong to God and are above us, man has no free will, but is certainly like a clay in the hand of the potter, in which alone is worked, but he himself works nothing. For there we choose nothing, do nothing, but are prepared, are made ready, are born again, take 2c., as Isaiah Cap. 64, 8. says: "You are the potter and our father, we are your clay."
But here a new question arises. As Moses above (v. 7), speaking of man, introduces a new way of speaking and says: "God made man out of man.
404 " I. u>e-1OS. Interpretation of Genesis 2, 7. W. 1, 151-154. 105
Dust from the earth"; but of the other animals he did not speak in this way: thus he also says something new and special about man, that God has blown a living breath into his face, which he did not say about other animals, since all animals, as well as man, have breath. For this reason it is asked: Why did Moses want to speak in this way? Secondly, it is also asked (although it all refers to one question): since all animals are called living souls throughout the Scriptures, why then is it said of man alone in this place: "Man became a living soul"? Above he said: "The earth brings forth living animals, each according to its kind", but here he changes it much, and says: "Man became a living soul. This undoubtedly moved and caused the patriarchs, holy fathers and prophets to diligently ponder such sayings, and found that this peculiar way of speaking indicates that Moses also wanted to indicate something brave and special.
(33) For if you look at the natural life, of which Moses speaks here, there will be no difference between a man and an ass, because the natural life must have food and drink, sleep and rest. So also the bodies are fattened by food and drink, and increase; but if they eat not, they decrease, and fall away: for the stomach receiveth the food, and when it is digested, it sendeth it to the liver, wherein it becometh blood, whereupon all the members are strengthened and renewed. If we consider this alone, there is no difference between man and an animal, and yet Moses adorns man's life in such a way that he says of him alone that he has become a living soul, that is, not alive as such, like other animals, but alive in a higher degree, because man was created in God's image. Which image will undoubtedly have been seen apparently and excellently on the face of Adam and Eve, since they both still stood in innocence. As also after the fall from
the skill and stature of the body, that man alone walks erect and lifts up his eyes to heaven, yet the Gentiles have concluded that man is the most excellent and glorious creature among all other creatures.
34 And to this Paul referred, since he also refers to 1 Cor. 15, 45: "The first man Adam was made into the natural life, and the last Adam into the spiritual life." The natural life he calls eating, drinking, begetting children, growing, 2c., all of which is also in the unreasonable animals. But he contrasts this and says that the last Adam was made into the spiritual life, that is, into such a life that does not need these works and characteristics of the natural life. Paul also teaches that even if Adam had not sinned, he would still have lived naturally and needed to eat, drink and rest 2c., would have gained weight and begotten children 2c., until such time as he had been raised by God into a spiritual life, in which he would have lived without the natural being (that I thus say), namely, of God alone, and not externally of herbs and fruits; and that thus, that a man nevertheless has flesh and bones, and is not purely a spirit, as the angels are.
35 Therefore I answer this question thus: That God wanted to indicate through the mouth of Moses also with this text that a future and eternal life was to be hoped for, which Adam, if he remained in innocence, would have had after this natural life. As if Moses wanted to say: Man was made for a living soul, not only as the animals live, but which God would have made alive afterwards, even without the natural life. We also have this hope of immortality through Christ, even though we have been put under death and all misery because of sin. Adam would have had it better in his innocence. Here on earth he would have lived in full pleasure and loveliness, but afterwards he would have been taken up and transferred from the natural life into the spiritual one without any pain or difficulty. But we will be saved from
106 L. i, los-uv. Interpretation of Genesis 2:7, 8. ". r, isi-iĆ¼8. 107
The only way to transfer man from the natural to eternal life is through death, the cross, and countless dangers, fears, and hardships. So we should learn to look diligently at Moses and the holy prophets, and pay attention to why he speaks differently of man with special counsel and concern than he spoke of the other animals, namely, that he thereby awakened and strengthened in us the faith and hope of immortality, that although man, according to natural life, is like other, unreasonable animals, he nevertheless has the hope of living forever, which the other animals do not have; so he has in himself the image of God and is like God, which is not at all in the other animals.
Moreover, Moses also wanted to indicate by a beautiful secret interpretation (although it is obscure) that God should become man. For man, created in the image of God, has no difference in natural life from unreasonable cattle, which is a thing wholly contrary to one another, or, as it is called in the schools, an oppositum in adjecto. But because he is nevertheless created in the image of the invisible God, it is secretly implied, as we shall hear, that God would reveal Himself to the world in the man Christ. Such hints, short and dark interpretations of great and important things, the prophets diligently searched and memorized in Moses.
Second part.
From the paradise.
I.
V. 8. And God the Lord planted a garden in Eden toward the east, and put therein the man whom He had made.
Here is a whole heap of questions about paradise. And first of all, the word paradise, whether it is Hebrew, Chaldean, or Persian (for I do not consider it to be Greek, although Suidas wants to indicate where it was named by the Greeks), means a garden. This garden, says Moses, God has planted in Eden, which word is a
The name of the place and not the generic name is, as the old Latin translation has paradisum voluptatis (pleasure garden). Eden means pleasure, and undoubtedly the Greek word comes from it. But because the preposition stands with it, it is clearly indicated that it is a proper name of a place, as also the description of the location of the place does, that it was situated towards the morning. For the fact that the Latin translation has: a principio, from the beginning, is also badly given; for in Hebrew there is mikkedem, which actually does not mean a principio, but ab ante, from the beginning, that is, as we say, after or toward the morning; for it is an adverbium loci, which indicates the place of paradise, not the time.
(38) Now here it is disputed where the paradise must be, and the interpreters try and quarrel about it in a strange way. Some say that it is under the equator, between the two tropics; others, however, pretend that for such a fertile place the air must be much more temperate than it is under the equator in the tropics. And what do words need? There is no number of speculations here. I answer it recently thus: It is an idle and unnecessary question, as of the thing which is nowhere more present. For Moses writes a history of the things that were before the Fall and the Flood, but we must speak of things according to their form, as they remained after the Fall and the Flood. Therefore I believe that this place was called Eden either by Adam himself or in his time, because of the fertility and great pleasure that Adam saw in it, and has remained the name of the lost thing until the descendants; as one still has the names Rome, Athens, Carthage 2c., but of such regiments and cities one hardly sees some footprints. For time and God's curse, which we earn with sins, consume everything.
39 Therefore, since the world was destroyed by the flood with men and cattle, this noble place of pleasure was also destroyed and lost. And Origen and others have vainly disputed many unrhymed things about it. To this also the text says: The-
108L 1, 11O-11L Interpretation of Genesis 2, 8. W. 1. 158-1S1. 109
This place was guarded by an angel so that no one could enter it. Therefore, even if one wanted to say that this garden was not lost by the following curse and punishment of God, nevertheless, the way to come to it is completely blocked and closed to man, that is, one cannot find its place where it was. One could also answer such a question, although I like the first opinion better.
40 But what do we say to the saying in the New Testament Luc. 23, 43: "Today you shall be with me in paradise"; and 2 Cor. 12, 4: "He was raptured into paradise"? I wanted to confess and say without doubt that Christ did not come to a bodily place with the thief. For from Paul the matter is already clear, since he says that he does not know whether he was in the body or out of the body. Therefore, it is my opinion that paradise in both places means the being in which Adam was before the fall, full of all peace, rest, security, and all the grace and gifts that are there where there is no sin. As if Christ wanted to say: you will be with me in paradise, that is, you will be free and safe from sin and death. Without only having to wait for the last day, when all this will be revealed; just as Adam was free and safe from sin, death and all malice in paradise, and yet lived in hope of a future, eternal and spiritual life. So that it is, as it were, an allegorical paradise, just as the Scriptures allegorically call the bosom of Abraham, not Abraham's mantle, but the life that is in those who have fallen asleep in faith. For they have peace, rest and wait in the same rest of the life and glory to come.
41 Therefore this is my answer, that Moses writes a history, and says that there was a kind of morning, in which there was a very merry garden. For, as I have said above, the little word mikkedem actually means a place, and cannot be understood of any time; as yet our text has. Therefore it is common among the Hebrews that they call the wind of the morning kadim, a dry and cold wind, by which the land is dorrt and scorched. At
The same place of the world has been the paradise or garden, in which not lime trees, oaks or such unfruitful trees, but all kinds of noble fruits have been; as we count now for the most glorious and noble, which bear there cinnamon bark, cloves 2c. Although in other places the earth has been cultivated and beautiful, for there have not yet been thistles or thorns, yet this place has had its special cultivation and adornment, so that Eden has been a chosen garden above all the beauty and adornment of the whole earth, which, if you want to hold it against the present misery on earth, has also been a paradise.
In this garden, which God the Lord Himself had specially built and planted, He placed man. All this, I say, is a history. Therefore one asks in vain: where or what was paradise? The waters, of which Moses will say, indicate that it was Syria, Mesopotamia, Damascus and Egypt, in the midst of which Jerusalem lies. For since it was ordained for man and all his descendants, it is vain to think that it was a garden only several miles wide. It was the noblest and best part of the earth. And I believe that this garden remained until the Flood: but before the Flood it was kept by God, as Moses says, by the guard of angels. So that the place was well known to Adam's descendants, but they did not come to it until it was torn apart and destroyed by the Flood. This is my opinion, and this is how I would answer all the questions that impertinent people have about the thing that is nowhere after the Fall and the Flood.
Origen is annoyed by the fact that the waters that Moses thinks of are far away from each other, and perhaps he thinks of a garden like the one we have. Therefore he turns to the secret interpretation and says that the sky is paradise, the trees are angels and the water is wisdom. But such foolish work does not befit a theologian; it might not befit a cheeky poet so badly. -That is why Origen did not see Moses writing a history,
110 L. 1, 112-11". Interpretation of I Moses 2, 8. 9. W. 1, 1M-I64. 111
and the same of such things as have long since passed and passed away.
(44) It is in this way that our adversaries still argue today that the image and likeness of God remain even in a godless man; whereas, as I think, it is much more reasonable and true for them to say that the image of God is lost after sin, just as the first initial form of the world and paradise are lost. For man was righteous and pious from the beginning: so the world was the most beautiful building from the beginning, but Eden was a garden of all delight and loveliness. After sin all this became unformed, so that all creatures, even the sun and the moon, shine as if they had put on sackcloth; and which before were good, afterwards, after the fall, became evil and harmful. After this, however, a still greater destruction followed through the Flood, which took away paradise and the entire human race. For if now a water, overflowing like this, can do great harm to men, cattle and fields, what should not a flood do to the whole world? Therefore, if we want to speak of paradise now, after the Flood, let us speak of it as a historical paradise, which has been and is no more; just as we must also speak of man's innocence. We may well remember it with sighing and sadness because it is lost; but we are not able to return to it in this life.
(45) Just as Moses distinguished man (who originated from the earth as well as the non-rational animals) from them in many ways, so he also distinguishes him here with a special place and dwelling, which God the Lord planted and built for man with more splendor, diligence and adornment than the rest of the earth. For Moses was very concerned that it should be clearly understood how man was a nobler and better creature than all the others. The unreasonable animals had the earth on which to nourish themselves, but God Himself prepared for man a much more glorious dwelling in which to build,
He should also have his food and be separated from the animals, which he should have under his rule and dominion on the whole earth.
This is why Origen, Jerome and other allegorists are very foolish. Because they do not find the paradise further on the earth, they think that one must look for another understanding and interpretation; since it is much different, if one says: the paradise has been, than if I say: the paradise is. For Moses, as he is wont to do when he speaks historically of a thing, tells this alone, that paradise has been. So also was the dominion over all animals, that Adam could call a lion and command him what he wanted: but it is now no more. For such things are all gone, and are told by Moses only that it may be known that they were.
- Furthermore, this question has also been discussed: In which place of the earth did God create man? And there have been those who have defended with all seriousness that he was created in the Damascene land, because they heard that the Damascene earth should be red and fertile. But I leave aside such questions, which in truth are useless and futile: for it is enough for us to know that man was created from the earth on the sixth day, after the other animals, and was placed in the Garden of Eden. But what do we need to know, where he was created? He was created outside of paradise. For thus the text says that he was placed in paradise before Eve was created; of whom Moses here says that she was created in paradise. This is enough to know. Now let us proceed to the following.
V. 9: And God the Lord caused to grow up out of the earth all kinds of trees, good to look at and good to eat.
These words actually belong to the description of paradise. For although the whole earth was created and prepared in such a way that it brought forth trees with fruit, herbs and seeds, yet this place Eden had its special cultivation.
112 n i, interpretation of Genesis 2:9. w. i, uu-isv. 113
How we can take a likeness of our things: The wood and the land bear trees; but if we choose a place and build it specially, that which is begotten and built in the garden is always better than that which grows of itself in the wood. Thus paradise was also created with special cultivation and adorned before the other earth with trees so lovely to see and enjoy. Therefore, he said above in the first chapter v. 29: God said, I have given you all kinds of herbs and all kinds of trees 2c., which was food according to need: but paradise also gave food and food according to desire, which was much more tender, better and more lovely than that which the trees on the rest of the earth bore, which also served as food for the animals.
II.
And the tree of life in the midst of the garden, and the tree of knowledge good and evil.
(49) Moses describes Paradise as making God a gardener who, after having planted a garden of his liking with great diligence, chooses some trees which he builds and loves before the others. Among these, one is the tree of life, created so that if a man were to eat of it, he would be preserved in perfect health, without sickness or fatigue.
(50) And here again man is distinguished from the unreasonable animals, not only because of the place, but also because of the advantage of a longer life and that he should always remain in one state and form. For since the bodies of other animals increase and become stronger only in youth, but become weak and fall in old age, man would have had much different opportunity. He would have eaten and drunk, food and drink would also have changed in the body, but not as unpleasantly as now; but this tree of life would have preserved man in constant youth, so that he would never have felt any hardship or burden of old age. The forehead would not have been wrinkled, so that
No foot, hand, or other member of the body would have become weak, feeble, or infirm. And through the help and service of this fruit, man's strength would always have remained perfect for childbearing and all kinds of work, until he was finally transferred from the physical or natural life into the spiritual. And so he would have had nourishment from the other trees, if they had been good, tender and sweet: but this tree would have been as a medicine, by which his life and all his powers would have been preserved in perfect vigor.
(51) But here another question arises: How could a bodily food or fruit have preserved the body, so that it would not have become sicker and weaker with time? To this it is easy to answer: He spoke, and it came to pass. For if God can make bread out of stones, should He not also be able to preserve strength and vigor in the body through a plant or an apple? Let us see now, after the sin, that very great power and effect is also in the smallest herbs and seeds.
52 But let us look at our own bodies. Where does the power come from that bread, when eaten, is digested by natural heat and turned into blood, after which the whole body is strengthened and increases? If you bring whole ovens of fire, you will not be able to turn bread into blood, which a small amount of heat in our bodies can do. Therefore, we should not be surprised that this tree was a tree of life, since it pleased God to plant and make it so. Adam had a natural body that was subject to movement, which begat children, ate, worked, etc., all of which are works that are considered to contribute to decay, or at least to some change, by which man would naturally finally have decayed. But to this natural order God provides a remedy and advice through the tree of life, so that man should have a long and healthy life in constant youth without any loss of his strength.
These are all historical things:
114 i, iiv-ii". Interpretation of Genesis 2:9. W. i, i "7-iss. 115
which I order to be diligently noted, so that the imprudent may not be misled by the reputation of the fathers, who abandon the histories and seek allegories. I love Lyra above others, and consider him to be one of the best, because he diligently sticks to history everywhere, even though he allows himself to be moved and overcome by the reputation of the fathers at times, that he, according to their example, turns away from the actual opinion and history to inconvenient allegories.
54 But it is even more strange that it is said here about the tree of the knowledge of good and evil. For here it is asked: What kind of tree it was and why it was named so? What would have happened if this tree had not been in paradise? Augustine and the others who follow him rightly say that it was thus named for its future effect. For Adam was created in such a way that if he had felt any deficiency or difficulty in nature, he should have had help and advice against it from the tree of life, which should have preserved his strength and perfect health at all times. Therefore, he would have been completely drowned in the goodness of his Creator, where he would have remained in innocence. He would have recognized God, his Creator, and would have ruled the animals according to his pleasure without any effort and burden, even with the highest pleasure. For everything was created and prepared in such a way that it could not harm man, but could amuse him to the highest.
- After Adam was created in such a way that he was as it were drunk with joy towards God, and also had his pleasure and joy in the other creatures, a new tree is now created to distinguish between good and evil, so that Adam would have a sure sign of service and honor towards God. For after all things had been given to him, that he might use them as he pleased, either for need or for pleasure, God finally requires of him that he should show reverence and obedience to God on this tree of the knowledge of good and evil, and thus have, as it were, an exercise of worship, and not eat of it.
(56) What has been said about Moses so far belongs either to nature, or to the house and world government, jurisprudence or medicine. But this belongs to theology, that here Adam is presented with a word and commandment from this tree, on which he should also, according to his natural life and nature, have an outward sign to serve God and to render outward obedience; just as the Sabbath, of which we have said above, also belongs primarily to the proof of the inward spiritual services of God, to faith, love, invocation 2c.
But this way of outward obedience, which was done for the very best, unfortunately turned out to be the very worst. As we see even today, the word, over which there is nothing more holy or better, is an offence to the wicked. Christ instituted baptism to be an image of regeneration, but has not this given rise to a great deal of trouble from sects and cults? Is not the whole doctrine of baptism miserably falsified? And what has been more necessary to us than such order and institution? So it was also necessary that the natural man should have a natural or outward service of God, so that he might be trained in obedience to God according to the body.
So this text really belongs to the church or theology. For after God has given man police and house rule and made him king and regent of the creatures, He has also given him help and counsel to maintain this temporal life, namely, the tree of life: so He now builds him a church, as it were, so that he may serve and give thanks to God, who has so graciously given him all this. In our churches we have an altar on which we administer the sacrament; we also have preaching stands or pulpits from which we teach the people: all this we have not only for necessity, but also for the sake of solemnity and church adornment. Adam's altar and preaching stand was this tree of the knowledge of good and evil, at which he was to render obligatory obedience to God, recognize God's word and will, and give thanks to Him; indeed, he was also to call upon God against temptation.
116 L. I, na. IM. Interpretation of Genesis 2, 9. W. l, I6S-I7L. 117
(59) Reason is indeed unwilling that this tree was created, because we sinned against it and fell into God's wrath and death. But why is it not equally unwilling that God gave us the law and then revealed the gospel through His Son? For have not innumerable errors and heresies resulted from it? Therefore we are to learn that it was necessary for man, after he was thus created, to have all other living creatures in his hand and power, to recognize and give thanks to his Creator; item, that he have an outward service of God and a sure work of obedience. And if Adam had not fallen, this tree would have been like a common temple and main church, where the people would have gathered; as afterwards in the corrupt nature a certain place was appointed for the service of God, namely, the tabernacle and Jerusalem. But because the tree of knowing good and evil caused such a terrible fall, Moses rightly called it the tree of knowing good and evil, because it became an unfortunate and miserable story.
But here one would like to ask: whether there was only one tree, or more of them? and whether, according to the Scriptures, one is taken for many, as we generally say: one pear, apple 2c., and yet mean the whole species or kind of fruit, not individual pieces? It does not seem to me to be almost inconvenient that one understands that the tree of life was a certain place in the middle of paradise, and as it were a forest, in which there were many trees of the same kind and were called by one name the tree of life. For it is possible that the tree of the knowledge of good and evil can be called in general a whole forest, which was like a chapel, in which there were many trees of one kind, namely trees of the knowledge of good and evil, of which God forbade Adam not to eat anything, otherwise he would die of death. But not that the nature or property of the tree was to kill people, but that this was done by the word of God.
God's word was thus proclaimed, which word gives all creatures their effect, also preserves all creatures, so that they do not go out of their way, but each remains in its kind, even though they are infinitely reproduced.
61 Thus it came to pass by the word that out of a rock in the wilderness much water gushed forth, Exodus 17:6; item, that the serpent of brass healed and made whole all those who looked upon it, Exodus 21:9. In the same way this certain tree or certain kinds of such trees in the midst of Paradise strangled Adam, because he disobeyed the word of God; not that the tree was created for this kind and quality, but that it was thus spoken by the word. This we are to understand also of the tree of life, of which God had called Adam to eat, if he wanted to have his strength renewed; which then could happen by power of the word of this tree.
This seems to be very ridiculous to reason, how a single plant could have been so harmful that it could have corrupted and damned the whole human race in an infinite sequence, and that with eternal death. But this power and ability did not exist in the plant or apple. Adam set his teeth on this apple, but in truth he set his teeth on a thorn, which was God's prohibition and disobedience to God. This is the true and real cause of this wailing, namely, that he sins against God, despises His commandment, and follows the devil. The tree of the knowledge of good and evil was indeed a good tree, in that it bore the most noble and delicious fruit: but because the prohibition is added to it and man does not obey it, it becomes a tree much more harmful than all poison.
63 Thus, because it is commanded by God's word in Exodus 20:15, "You shall not steal," anyone who touches something that is not his own sins. But since in Egypt the Jews were commanded to steal money from their neighbors and take it away with them, it was not a sin, because they were excused by God's command and commandment, which was obeyed in
118 L. l, iro-irs. Interpretation of' Genesis 2, 9-12. W. 1, 172-175. 119
all ways and be obedient in all things. If a young man loves a virgin, desires her in marriage and marries her, he does not commit adultery, although the law says that mail should not desire or be lusted after: for the marriage state is instituted by God and commanded to those who cannot live chastely without it. It is the same with these trees. The tree of life gives life by the power of the word, which thus promises and orders it; but the tree of the knowledge of evil and good kills, also by the power of the word, by which it is forbidden to eat of it.
64 The name of the knowledge of good and evil, as Augustine says, comes from the fact that after Adam sinned on it, he not only saw and experienced what good he had lost, but also what great misery he was thrown into through disobedience. Therefore it was in itself a good tree, as also the commandment, so happened to it, was good, that it should be a tree, at which Adam should perform and prove God service and obedience also with an outward work; but because of the following sin it becomes a tree of condemnation. Now Moses describes the garden more extensively.
V. 10. And there went out of Eden a river to water the garden, and there it divided itself into four principal waters.
The Latin text is missing here, that it makes a generic name out of the proper name, namely out of the name Eden; as also here Origenes and those who followed him are guilty of making allegories out of the history. For in truth it happened that in Eden there was a great water, by which the garden was watered; the same water went out from the morning and was divided into four parts, so that no part of the garden remained unwatered. For one must take here before oneself a very wide area on the earth, on which this garden was so created that Adam should have in it with his whole coming generation, which should be large, an own and constant dwelling.
V. 11. 12. The first is called Pison, which fleeth about all the land of Hevila, and there is found gold. And the gold of the land is precious, and there is found bedellion, and the precious stone onyx.
This is one of the greatest annoyances in Moses. For the things that are before the eyes cannot be denied. And so this is actually a description of the land of India, which he calls Hevila, in which the great water is Pison, which is called the Ganges. The other three waters, Gihon, Hiddekel and Phrath, that is, Nile, Tigris and Enphrat, are also known to rise far from each other. Therefore the question is: Since it is known that these waters, which are well known in the whole world, are situated very far from each other, how can it be true that Moses says they all spring from one source, that is, they go and spring in the Garden of Eden towards the morning? For although one cannot really know where the Nile has its origin, there are certain proofs that it rises at the place located at noon; but the Ganges, Tigris and Euphrates flow from midnight, and have an origin that is opposite to this.
For this reason Moses openly contradicts reason and public experience; therefore also many have taken their cause and pretended that Eden was the whole earth. But without the fact that this is publicly wrong, it does not improve Moses' opinion everywhere, who says that these waters have both a beginning and an origin. Although it is plausible that if Adam had remained innocent and his family had been increased, God would also have enlarged this garden, it cannot be said that Eden was the whole earth, for the text clearly separates the Garden of Eden from the other places of the earth. What then shall we say to this text of Moses, which is quite contrary to reason and public experience, and because of which many have been annoyed by it, as Origen and others, who have taken cause from it and invented strange fables and tales? Some of the teachers do not let it be known that they are annoyed by this text, and so they walk through this sea with dry feet, as it were;
120 L. r. 12t- Interpretation of Genesis 2:11, 12. W. i, 17s-178. 121
which, however, should also not be at a teacher and interpreter.
Therefore this is my opinion, which I have also indicated above, that first of all the paradise was completely closed to man for the sake of sin and then was completely devastated and rejected by the Flood, so that now one can no longer see any footprint of it. For, as I also said above, I think it is completely true that the paradise remained after the fall of Adam and Adam's descendants were known and aware of it; but they were not able to come to it because of the custody of the angel, who kept the garden with a fiery sword, as the text says. But the Flood devastated everything after that; as it is written in Genesis 8:2, that all the springs and depths were broken up and blocked up.
(69) Who would doubt, then, that the source and springs of these waters have not been broken up and mixed together? Just as after the Flood there are mountains where before there was a beautiful and pleasant land, so there is no doubt that now there are springs and fountains where there were none before, and again. For the whole shape of the earth has been changed. And I have no doubt that it is still from the Flood that in places where there are mines, wood is often found that is almost hardened into stones. Thus one finds in the stones various fish forms and other animals pictures. I also believe that the sea, which runs through the middle of the earth and is therefore called the Mediterranean Sea, was not within the earth before the Flood, but that this course, in which it now stands and runs, was made for it by the Flood. Thus the place of the Red Sea was undoubtedly a fertile land and, as is probable, about a piece of this garden; so still from the Flood are the Persian and Arabian gulfs 2c.
70 Therefore, one must not think that these waters today still have the same origin that was at that time; but, just as the earth is still and bears trees and herbs, 2c. which, however, to be reckoned against the unchanged and undecayed nature, is hardly as
the rest of the rich treasures and goods which the earth, as it was then created, has borne: so these waters are still found as remnants, but not in the places where they were before, much less from the same first springs and wells. How much of our own bodies has been corrupted and lost through sin? Therefore we must speak of the whole of nature as it is after the Fall as a completely new form of all things, which nature took on itself first through sin and then through the common Flood.
And God still does this. When he punishes sins, he also maligns the earth; as he threatens in the prophet Zephaniah 1:3 that he will gather the fish of the sea and the birds of the air into one heap: just as in our time many waters have fewer fish than of old, so the birds are no longer so mean 2c. So also Isaiah 13:6, 20, 21. is written of Babylon. For when God takes away the people, the beasts of the land also are lost, and nothing remains there but monstrous, hideous and horrible wild beasts. Thus it is said that the land of Canaan, which was very rich and fertile in ancient times, is now a barren and unfruitful land, as the 107th Psalm v. 34 threatens. If this happens when God punishes and attacks only one country, what do we mean by saying that the punishment that was once inflicted on the whole world has been executed?
Therefore, let no one be offended by the fact that Moses says that the four waters had one origin, and that even now they are very far apart and have different sources. For no one should think that the world is still in the form in which it was before sin. And because Origen was under this delusion and thought, he got into the most clumsy and tasteless allegories.
- the water Nile is still present, Ganges also 2c., but in such a form that one would like to say well, as Virgilius says from Troy, since it was destroyed:
122 L. I, IL4-127. Interpretation of I Genesis 2, 11-14. W. 1, 178-180. 123
"And the region where Troy stood." For if anyone had seen the Nile and the other waters in their first creation and glory, he would have seen them much differently than they are now, since they not only do not have their former origin and nature, but also do not have their former course: just as the other creatures are all deformed, insane and corrupt. Therefore Peter says Ap. 3:21 that Christ must occupy heaven until the time when all things are brought again. For he indicates, as Paul also says Rom. 8, 20, that the whole creature is subject to vanity, and a restoration of all things, not only of man, but also of heaven, earth, sun, moon 2c. is to be hoped for.
(74) Now this is my answer to this text: that the Nile, the Ganges, and the other waters are still, but not as they were. For not only are their rivers and their sources broken up and mixed together, but their forms have also been changed. Just as a man has feet, eyes, ears, and form, so that he was created in paradise; but all these members have been most miserably corrupted and disfigured after sin. Adam, before the fall, had the most clear and sharpest eyes, the most tender and delicate smell, a body very comfortable and obedient for childbearing, but look how far our limbs are from this strength and dexterity. It is the same with these first waters, if you want to see their and the whole creature's first origin.
Therefore we wait for the restoration of all things, not only of the soul, but also of the body, which in that day will be more glorious, noble and beautiful than it was in paradise. For we shall not be placed in a natural life, which by its nature is subject to change, but in a spiritual life, into which Adam also should have been placed if he had lived without sin. For this hope is pointed out to us by Christ, who restores our innocence through the forgiveness of sins, and puts us in a much better state than Adam was in paradise.
(76) The word sad, which Moses uses here, is very emphatic, for it means to go about by rings, as the watchmen go about in the city. Thus the Pison or Ganges is still present, if you look at its name: but if you consider its pleasantness, fertility, power and course, you will find that all this, so it has now, is hardly the dregs and a shadow of the first noble water.
The land of Hevila is India, situated after the east, which the Scriptures here and elsewhere praise more as a rich land; as even today Indian gold and precious stones are considered the noblest and most precious. But I think that under this name Hevila, as Moses speaks of it, also belongs the blissful Arabia and other countries near it. What he says about Bedellion and the precious stone Onyx, I understand that he summarizes with it in general all precious stones. For we still see today that India has not only these precious stones in abundance, but also emeralds, rubies, sapphires, turquoises, diamonds, etc., as they are commonly called. And here consider what I have said above, if this country is still at present graced by God with such rich treasures and jewels: how much happier and richer will it have been before sin? For all that we have now, as I said, is hardly worthy to be called the rest.
The other water is called Gihon, which flows around the whole land of the Moors. The third water is called Hiddekel, which flows from Assyria. The fourth water is Phrath.
The other three waters he remembers only by the name Gihon, which is the Nile. Which water, because it flows through Egypt, Moses understands with the name Chus or Aethiopia, also Egypt. Hiddekel is the swiftest water, Tigris (in Armenia). The fourth, he says, is Phrath, close to us. So we have described here the paradise with its waters, which is now completely lost and of which nothing is left, because these four waters, corrupted and made leprous, as it were, first by sin, then by
124 D. 1, 1L7. ISS. Interpretation of Genesis 2, 13-15. W. l, iso-1SS. 125
Now Moses will continue and show how Adam, before Eve was created, was given a law, so that he also had an outward service, so that he proved obedience and gratitude to God.
Third part.
Bold of the introduction of man into the garden, and the prohibition that God gave him, along with the threat that he attached to the prohibition.
I.
V.15. And God the Lord took the man, and put him in the garden of Eden, to build it, and to keep it.
After God had adorned and decorated the whole earth in many ways, He also prepared the garden, which was to be the dwelling place and royal seat of man, to whom He had commanded the rule over all animals. So he put the man in this place as in a castle and temple, from which he could have gone, if he wanted, and walked on the other earth, which was also most fertile and fun, and play with the animals, as often as he wanted.
(80) God commands Adam to take care of two things: first, to work and build in this garden; then, to take care of it and preserve it. We still find many signs and footprints of this command in this misery and sorrow that has remained upon us. For even now these two are to be together, not only to build the land, but also to keep what has been built. But, alas, both of these things are innumerably obscured and broken up; for not only the building, but also the preservation, is full of all kinds of toil, labor, and misery. What the cause is, however, will be sufficiently indicated in the third chapter, for there we will see that this structure of the earth is confused and disfigured with thorns, thistles, sweat of the face, and other things.
the innumerable miseries. For that I keep silent, how much toil and labor the food costs, how hard and sour it becomes and how much toil and labor goes into bringing up a child!
But if Adam had remained in innocence, he would have built the earth and planted little gardens, not only without difficulty, but as it were playing and with the greatest pleasure. Since also children would have been born to him, they would not have needed and needed the mother's milk so long, but would have stepped perhaps soon from their feet and would have looked for their food themselves, without all work and trouble of the parents, as we see at young chicks. Now one sees, however, how with great misery and lamentation our birth and beginning approaches.
And if we were to speak of food or sustenance, we see that not only do other animals have it in common with us, but also one man deprives and steals it from another by fraud. That is why we must have walls, fences and other safeguards; yet we can hardly keep what we have built and acquired with great labor. So we also have building or work, but very unequal to the first: not only because it is done with the greatest difficulty and unwillingness, but also because the earth gives, as it were, with unwillingness and very meagerly what it would have given Adam with the greatest goodwill and superfluously, where he also would have sown either in the garden or outside of it. Thus he would have had nothing to fear from thieves and murderers, but would have had everything in quiet peace and safety.
So we also see in this piece what a pity and shame original sin is, when we look at the thorns, thistles, hedges, sweat of the face 2c. For just as man fell through sin in the spirit, so he also fell with the body into punishment; for work is a punishment, which in the state of innocence would have been play and air. And even now, in this wretchedness and misery of nature, we learn that where one has a pleasant garden, sowing, planting, and digging are not alone no punishment.
126 i, in. iso. Interpretation of Genesis 3:15-17. W. i, iss-188. 127
But it is also done with diligence and pleasure. But how much more perfect this would have been in paradise, in innocence!
Here it is also useful to remind that man was not created for idleness, but for work, even if he had remained in a state of innocence. For this reason, the idle life led by monks and nuns is cheaply cursed and condemned.
(85) But as we have said of the work and cultivation, that it had been without vexation and displeasure: so also the defense or preservation would have been the highest pleasure, since it is now full of all danger. Adam had chased away the bears and lions with a single word, even with a single wave. We, however, still have the preservation, but quite horrible and terrible, as for this we must have swords, spears, guns, walls, fences, ditches, etc., and yet we can hardly remain satisfied with what we have. That is why we have only dark and almost extinct footprints of work and preservation.
86 Others interpret this text to mean that God is to build and preserve. But the text simply speaks of human work and preservation; as it is said below that Cain was a tiller. And in Job and Ecclesiastes the kings are called cultivators, not only for the sake of work, but also for the sake of preservation. But, as I said, to build and to preserve are sad and heavy words with us; but in the beginning they were a game and the highest pleasure of man.
II.
V. 16. 17. And God the Lord commanded the man, saying, Thou shalt eat of every tree of the garden: but of the tree of knowledge, of good and evil, shalt thou not eat.
This is the order and statute of the church, before the house rule and police, because Eve was not yet created. But the church is arranged and ordered without walls and all splendor, in the most spacious and fun place. According to
The house regiment is also confirmed in the established and ordered church, since God creates Adam the Eve to the journeyman. That therefore the church is rather ordered, than the house; as also more is attached to the church.
Before the fall, however, there was no police, nor was it necessary; for the police is a necessary help and remedy for corrupt nature. For the lusts and inner impulses must be restrained by coercion of laws and punishment, so that they do not run too free and wide. Therefore one could call the police a kingdom of sin just like Paul calls Rom. 8, 2. Moses a servant of death and sins. For this alone is the main purpose of the police, that they ward off sin, as Paul Rom. 13, 4. says: "The authorities bear the sword for vengeance against the wicked." Therefore, if men had not become wicked through sin, there would have been no need for police or worldly rule and order, but Adam and his descendants would have lived in the highest joy, peace and security, and with one finger would have been able to defend and do more than all swords, wheels and gallows are able to do now. Nor would there have been a robber or a murderer, a thief, a slanderer, or a liar: what need would there have been of laws or political order, which is like a branding iron and a terrible medicine, by which the harmful members are cut off, so that the others remain healthy?
Therefore, according to the church, Adam would have been commanded to rule the house in paradise. But this is why the church is first ordered, so that God wants to prove with it, as with a sign, that man was created for something different than the other animals. Because it is established and ordered by the Word of God, it is certain that man was created for an eternal and spiritual life, into which Adam would have been called, but without death, after he had lived in the Garden of Eden and on the other earth to satiety, but without burden and unpleasure. There would not have been such a shameful lust pestilence in him, as there is now in man, but the love between man and woman would have been in him.
128 L. 1, 1S1-13S. Interpretation of Genesis 3, 16. 17. W. 1, 188-IS1. 128
Woman would have been simple, pure and without all sinful covetousness. Thus, childbearing would have been without sin and would have been obedience. The mothers would have borne and given birth to children without pain, and they would have been brought up without such sorrow and great effort.
But who can reach with words this great glory of innocence that we have lost? There remains in nature the love and covetousness of the man for the woman, item, the fruits of childbearing, but with ghastly stain of fornication and great sorrow and pain of birth. In addition, there is shame, disgrace and confusion, even among husbands and wives, as often as they want to enjoy the pleasured company. Thus, the great and miserable damage of original sin is painted before our eyes everywhere. Although childbearing is not evil, and blessing is also good, these things have become so insane and corrupted by sin that husbands and wives cannot use them without shame. But if Adam had remained in innocence, there would have been none; but as without shame man and woman sit and eat together at table, so also childbearing and childbearing would have been a peculiar honor, and no shame nor blush of shame. But I come back to Moses.
(91) Here, as I have said, the church is ordered before the house was kept. For the Lord here preaches to Adam and sets before him a word which, though brief, is worthy of a more extensive treatment. For this sermon would have been Adam's Bible, and all of ours, if he had persisted in innocence; nor would we have needed paper, ink, pens, and so innumerable books, which we must now have, and yet cannot attain the thousandth part of the wisdom which Adam had in Paradise. But this short sermon would have summarized and concluded the whole study of wisdom, and would have shown us, as if painted on a tablet, God's goodness, who created nature pure and perfect, without all the harm and infirmities that followed sin.
- and this sermon, which, as the text says
The commandment, which Adam alone heard, was given on the sixth day, and Adam then communicated it to Eve. And if they both had not sinned, Adam would have given this one commandment to all his descendants, who would have become the best theologians, the most learned lawyers and the most experienced physicians. Now we have books that cannot be counted, in which theologians, jurists and physicians are instructed: and yet all that we learn with the help of books can hardly be called a pittance compared to the wisdom that Adam would have drawn from this one word. In fact, everything is corrupted and lost through original sin.
Therefore, this tree of the knowledge of good and evil, or this place where such trees were planted in a large heap, would have been the church, where Adam and his descendants would have gathered on the Sabbath and, after refreshment from the tree of life, would have praised God there and praised him for giving him dominion over all creatures on earth; as the 148th and 149th Psalms almost lead to such a form of thanksgiving, since they describe the sun, moon, stars, fishes, dragons, and the like. and 149. Psalm almost lead and indicate such a form of thanksgiving, since it calls sun and moon, the stars, fishes, dragons 2c. No psalm is so high and glorious that each one of us could not have made a better and more perfect one if we had been begotten in innocence by Adam. And Adam would have praised the greatest blessing of God, that he and his entire family were created in the image of God; he would have admonished his descendants to live holy and without sin, to build faithfully in the garden and to keep it diligently, and to guard with the utmost diligence against the tree of knowledge of good and evil. And so, when man had had this outward place, use, word and service, he would have gone back to his work and preservation, until the appointed time had been fulfilled, in which he would have been taken up to heaven with the greatest pleasure and joy.
(94) But now we speak of such goods as of a lost treasure, and we groan with a good heart, and we long for that day when all things shall be restored to us, and we shall know that we have lost them.
1302 lA-iss-interpretation of Genesis 2:16, 17. W. i, isi-i "4. 131
will be reimbursed. But it is good that we often think at the same time about the good that we have lost and the evil that we have on us and thus live in all misery; so that we awaken ourselves to hope and maintenance for the redemption of our bodies, of which the apostle Paul says Rom. 8:23. For as far as the soul is concerned, we have already been redeemed through Christ, and we hold this redemption in faith until it is revealed.
It is also useful to consider in this text that God gave Adam the word, worship and religion completely pure and simple, without any special effort or expense. For he did not command him to slaughter oxen, burn incense, make vows, fast, or mortify and afflict his body, but only to praise God, to give thanks to God, to rejoice in Him, and to render this obedience to Him, that he should not eat of the forbidden tree.
In this weakness of our flesh we still have some of this worship left, for which Christ has helped us again, so that we also praise God and thank Him for all kinds of blessings, spiritual and physical; but in truth this is nothing but a remnant. But when we will come to the choirs of angels after this miserable life, then we will perform these services in more holiness and purity. So this is also a remnant of the blessed state in which Adam first was, that through marriage we can guard against adultery and avoid it; item, that this bodily and temporal life not only has nourishment and entertainment, although with great toil and labor, but also has protection and salvation against all kinds of harm and danger, in which we would otherwise have to remain. These are indeed remnants, but very miserable ones, if one wants to look at the first state and opportunity.
Furthermore, I must warn you here against the false prophets, through whom Satan tries to falsify the pure doctrine in many ways. But I will tell you one of my histories, how I was challenged by an ungodly spirit about the beginning of this teaching.
and were afflicted. In the text there is the word of command: vajezav jehova, "the Lord commanded"; nor was he allowed to argue against it: "The law is not given to the righteous", 1 Tim. 1, 9. Adam was then still righteous, therefore no law was given to him. From this he deduced that this was not a law, but only an admonition. But since there is no sin, since there is no law, Rom. 4, 15, he finally came to the point that he said that original sin was nothing, and he made a big deal of it, bragging and triumphing with this mended argument, as if he had found such a treasure, which until then had been hidden and unknown to the whole world. But now it is useful to learn how the devil deals, so that we can meet him wisely.
It is true that both sayings are St. Paul's, that there is no law given to the righteous, 1 Tim. 1, 9, and that there is no transgression where the law is not, Rom. 4, 15. But it is right for a good dialectician to pay attention to the devil's cunning and presumption, which is also used afterwards by his serfs, the poor sophists. They stand on the Scriptures (for it would be ridiculous that they would teach people nothing but their own dreams), but they do not bring them out completely, but always take such sayings that seem to be for them, but that which is against them they either avoid and cunningly conceal, or falsify with devious glosses.
(99) So Matth. 4, 2. 3. when the devil heard that Christ stood on the trust of God in great hunger, he presumed to lead him on the forbidden trust, that is, that he should tempt God; and for this he used the saying from the 91st Psalm, v. 11. 12. which was convenient for him: "He has commanded his angels over you, that they should carry you on their hands, so that you do not strike your foot against a stone. But that which was contrary to his purpose, namely, that the angels should guard us in our ways or in our occupation, he cunningly avoided and left it undone. For in this is the resolution of the whole argument, namely, that the angels may find our guardians and keep us, but so far as we are in our
132 L.i,i3L-E. Interpretation of Genesis 2:16, 17. ".i, im-im. 133
Because of it. To this resolution Christ points out finely, when he reproached him with the commandment Deut. 6, 16: "Thou shalt not tempt thy Lord God. For with this he indicates that man's way is not to fly in the air, for this is the way of birds, but the steps that descended from the temple and were made so that one could come down through them easily and without any danger. Therefore, when we are in our profession or office by God's command or by the command of men who have the right virtue of the profession, we should believe that we cannot lack the protection of the dear angels.
This is a useful rule when one has to argue with swarm spirits. For careless people are deceived and seduced when they have to deal with cunning and devious people who, according to their habit, argue a divisis ad conjuncta, or use what scholars call fallaciam compositionis et divisionis, that is, they put together what is supposed to be separate and does not belong together, and do not fully present the sayings of Scripture. And this is precisely what happens in this argument: no law is given to the righteous; Adam was righteous, therefore no law was given to him, but only an admonition. Whoever is not careful and prudent here is easily and unawares caught with a terrible conclusion that it was no sin for Adam to have eaten of the apple, because the law had not yet been. For it is true that where there is no law, there is no transgression.
(101) And I was about to say that even some in our time have been deceived by this very argument. For thus they speak of original sin as if it were not a guilt, but only a punishment; just as in one place Erasmus expressly argues that original sin is a punishment of the first parents, which we descendants must also take upon ourselves for the sake of another's guilt, without our merit. Just as a child of a whore must have shame and disgrace upon him, not from his own fault, but from his mother's; for what can he have sinned, he says, who has not yet been born? Such an argument is probably in harmony with reason.
She also likes it, but it is full of sin and blasphemy.
What then is the defect of this argument or conclusion? Just this common defect, that the text is not completely quoted, but mutilated and shortened with the highest infidelity. For the text reads thus: "We know that no law is given to the righteous, but to the disobedient, to the slayers, to the adulterers" 2c. What else follows from this, but that Paul speaks of the law given after sin, and not of the law given by God the Lord when Adam was still perfect, pious and righteous. To the righteous, says St. Paul, no law is given, therefore it follows irrefutably that the law is given to the sinful and harmful nature.
(103) But is it not a great sin and confusion that in such important matters the sayings of the Scriptures are thrown together? Adam after the fall is not what he was before the fall in the state of innocence, and yet such enthusiasts make no distinction between the law given before sin and that given after sin; but what Paul says of the law that came after sin, they draw with lies and blasphemy on the law given in paradise. For if sin had not existed, neither would the law, which reproaches sin, have existed; as I said above, that the perfect nature had no need of police and law, which is as a branding iron and, as Paul calls it Gal. 3, v. 24, a disciplinarian. Just as a child, because it is evil, must have a disciplinarian and a rod; and a prince and ruler, because he has disobedient citizens and subjects, must have city slaves and executioners. Therefore Paul actually speaks of such a law, which was necessary after nature had been corrupted by sin.
Now I have also said above for what Adam needed the command from the tree of the knowledge of good and evil, namely, that he might have an outward worship and an outward work of obedience to God. The angel Gabriel is also without sin and a pure and innocent person.
134 L. 1, 137-1". Interpretation of Genesis 2, 16. 17. W. 1, 1SK-1SS. 135
Nevertheless, he takes a command from God that he should instruct Daniel in great things, item, that he should announce to the virgin Mary that she should be a mother of the Lord Christ, who was promised to the fathers. These are indeed faithful commandments or orders, which were given to the innocent nature. So also Adam was commanded by the Lord before the fall that he should not eat of the tree of the knowledge of good and evil, which he would have done willingly and with great pleasure if he had not been deceived and seduced by the devil. But Paul speaks of another law, namely of that, as he himself clearly says, which is not given to the righteous but to the unrighteous. Now who is either so stupid or foolish and nonsensical who would conclude from this that no law was given to Adam, because he heard that Adam was righteous? For nothing else follows from this, but that this law, which is given to the unrighteous, was not given to the righteous Adam; but because a law was nevertheless given to the righteous Adam, it must follow that it was another law than that which is afterwards given to the unrighteous.
(105) Therefore in this argument there is the error or fallacia compositionis et divisionis, as stated above; for the text is not presented whole, but mutilated. Moreover, there is also a double ambiguity here: first, that there is another law before sin, and another after sin; second, that to be righteous is much another thing before sin than after sin. This is useful to remember, and good arts should thus serve and be used in important dealings and disputations. For they were not invented for the useless quarreling that was carried on in schools, but so that by them one could get out of great and difficult affairs. For the devil has a great purpose in this argument, namely, to persuade people that there is no original sin, which in truth is no different than denying the suffering and resurrection of Christ. Therefore St. Paul's saying should not hinder us, but we may boldly conclude with Moses that Adam in his righteousness was given a law and commandment that he should not eat of the tree.
of the knowledge of good and evil; as God gives commandments and orders to the angels. But because he transgressed this commandment, he sinned, and afterwards in sin begat men who are also sinners.
III.
For the day you eat of it, you will die of death.
First, this clear threat also shows that Adam was given a law; second, it also proves that Adam was created in a state of innocence and righteousness; for there was no sin then, because God did not create sin. If Adam had kept this commandment, he would never have died. For death came for the sake of sin; so were all the other trees in paradise created to serve man for this natural life, and to keep it fresh and healthy, without any defect or change.
(107) But it seems to us to be a strange business now, that this natural life should be without death and what tends to cause it, as diseases, pox, and foul and stinking superfluity in the body; (2c.) as in the state of innocence there was nothing unhealthy or stinking in the body of man, nor did it pass away, but everything was most beautiful and without any defect or injury to the limbs and senses, and yet was a natural life. For Adam ate, drank, digested, 2c. and would also have done other natural works of this life, if he had remained so, until he had been taken up into a spiritual and eternal life.
(108) For we have also lost this through sin, that now between the temporal and the future or eternal life there is such a terrible means, namely death. In the innocent state, however, such a means would have been sweet and joyful, through which Adam would have been delivered into spiritual life, or, as Christ calls it in the Gospel, Matth. 22:30, into the life of angels, in which all natural works cease. For in the resurrection of the dead we shall neither eat, nor drink, nor be free 2c. So such a natural thing would have ceased and would have been followed by a spiritual one.
136 L-1, i "s-in. Interpretation of Genesis 2:17. W. i. is"-"". 137
Life; just as we still believe, through the grace of the Lord Christ, that it will follow. And if Adam had put away childish honor and had put on heavenly honor, he would also have put away all earthly works, which would have been pure and without any unpleasantness or burden, and would have been transferred from this childish innocence (that I call it so) into a manly innocence, which the angels have and we will also have in the life to come.
For this reason I call it childish innocence, that Adam was created in a middle class, that is, in such a state, in which he could be deceived by the devil and fall into this misery, in which he has come. Such danger of sinning and falling will not be in the perfect innocence that we will have in the future and spiritual life, and this also means here the threat of punishment: "Whichever day thou eatest thereof, thou shalt surely die the death. As if he wanted to say: You can indeed remain in the life for which I have created you, but you are nevertheless not immortal, like the angels. You have, as it were, a free hand over your life, you can remain in it and afterwards be raised to an eternal immortality; but again, if you are not obedient, you will fall into death and lose immortality.
Therefore there is a great difference between the spiritual state or life of the angels and Adam's innocence. The angels, as they are now, cannot fall; but Adam could fall, for he was in such a state that he could become immortal (for he was without all sin), and could be transferred from filial glory to an eternal life in which he could no longer sin. Again, he could also fall from this childish innocence into condemnation, sin and death; as also happened. He was immortal, because he had the trees, the fruit of which was to serve vigorously for the preservation of life; but this immortality was so certainly not assured and confirmed to him that it would be impossible for him to fall again into mortality.
But why God wanted to create man in this middle class is not clear.
Do not stop us to discuss or to inquire about it, as also this, that man is created in such a way, that from one all the others are begotten. But angels are not created in this way, for they do not beget, nor are they begotten, but live in a spiritual life. But this is to be wondered at, that God created man with this counsel and purpose, that, after having created him for a natural life and natural and bodily works, he nevertheless gave him the power of understanding that is in the angels; that therefore man is composed of two natures, one which he has in common with the other animals, the other which is angelic.
Since we are about to speak of the nature of angels, we must also say that the Fathers wrote that something similar happened in the creation of man and angels. But this similarity does not refer at all to the reproduction, because there is no such thing in the spiritual nature, but to the imperfection. For as I have said of man that he was given a free hand, as it were, by God, so also the angels, as soon as they were created, were not made so firm and stable in their nature that they could not have sinned. That is why Christ says John 8:44 that Satan did not exist in truth. Therefore the holy fathers thought that there was a fight and a rebellion between the angels, in which some of them stood by the most beautiful angel, who, because of certain gifts, had risen above all the others. This does not seem to be out of keeping with the truth, nor is it out of keeping with the fact that Christ says he did not exist in truth, and that Jude says in his epistle, v. 6, that the angels did not retain their principality, but lost their dwelling place. On this opinion they also drew the text Isa. 14, 12. But as far as this text is concerned, it is certain that the prophet there speaks of the king of Babylon, who wanted to sit on the throne of God, that is, wanted to rule over the holy people and the temple.
- Now whether there has been a discord among the angels, or whether there has been a discord among the angels, which to me is the same, is not clear.
1382 .i, 141-14". Interpretation of I Genesis 2, 17. W.i, 202-svs. 139
If the proud angels were more pleased with the great humility of the Son of God and wanted to prefer and exalt themselves above him, it is certain that the angels were also in such a state of innocence, which was changeable. But since the evil angels were thus judged and condemned, the good ones were so confirmed and assured that they could no longer sin; for they were all chosen, just as the evil ones were all rejected. But if the dragon or the evil angels had remained innocent, they would also have been confirmed afterwards, so that they could not have fallen. In this way the fathers say that the angels were created in righteousness and were confirmed in it afterwards, but those who fell did not exist in the truth, as Christ says.
(114) But we should not think that they were few in number, for Christ says in the Gospel Luc. 11:18 that Satan has a kingdom. And as among the highwaymen there is one who rules all things by his counsel and power: so also the evil angels have their prince and chief, Beelzebub, who has been a boaster of this sedition and division among them.
Here we find a question of which all sophists' books make much talk and yet report nothing certain, namely: What is hereditary righteousness? And some make a skill or ability out of it, some something else. But if we want to follow Moses, we can say that hereditary righteousness can be called that, that man has been righteous, truthful, sincere, not only bodily and outwardly, but especially inwardly in the heart, and that he has known God, has been obedient to Him with all his desire, has understood the works of God without instruction from another, from himself. How this is a clear example, that when Adam sleeps a deep sleep and God builds Eve out of his rib, Adam recognizes God's work as soon as he wakes up, and says: this is the bone of my leg. But isn't this an excellent, high mind, that it understands and recognizes God's work as soon as it looks at it?
- to this hereditary righteousness also belongs the fact that Adam has been
He loved with all his heart and with the purest affections; he lived in peace among the other creatures, without fear of death and without shying away from all diseases; he also had a body sent to all obedience, without all the evil affections and base lust that we now feel in our bodies. How then we can have a beautiful and certain picture of hereditary righteousness in the corruption that we now feel in this nature of ours.
When the sophists speak of original sin, they speak only of the wretched and shameful fornication and lust pestilence. But in fact, original sin is the fall of the whole nature, by which first of all the mind is darkened, so that we can no longer perceive and understand God and His will, nor His works. After that, the will is also wonderfully insane and counterfeited, so that we do not trust in the goodness and mercy of God, do not fear God, but are sure, abandon God's word and will, and follow the lust and stimulation of the flesh; item, that our conscience is no longer quiet and satisfied, but despairs, seeks and follows unseemly and forbidden means and help, when it thinks of God's judgment. Such great and abominable sins are so deeply rooted in nature that they can by no means be completely torn out in this life; and yet they do not touch the wretched sophists with a word. So original sin shows what original righteousness is, and again, if you consider original righteousness, you can understand what original sin is, namely, a loss or deficiency of original righteousness; just as blindness is a deprivation or deficiency of sight.
And this extends much further than the monks think, who understand hereditary righteousness from chastity, when one should first look at the soul and then at the body, which is also thus tainted and defiled with evil desire. In the soul, however, the most noble pity is that it has lost God's knowledge, that we do not thank God everywhere and in all things, that we do not take pleasure in His works and deeds, do not trust Him, become enemies of Him and blaspheme Him when He attacks us with well-deserved punishment.
140 L i, i4s-145. Interpretation of I Genesis 2:17. 18.W.i, sos-sio. 141
Item, if we have to deal with our neighbor, we follow our lusts and own affections, rob, steal, find adulterers, death slayers, are tyrannical, unkind, merciless 2c. Heat and fornication are also part of original sin, but much greater are the inward sins of the heart, such as unbelief, blindness, despair, enmity and blasphemy; of which spiritual misery and misery Adam in his innocence knew nothing.
- Therefore, there are also many punishments of original sin, which cannot be called better than to say that original sin is the loss of all perfection, which Adam had in paradise: as that he was of a sharp mind and soon understood that Eve was of his flesh, also had finished and actually knew all creatures, was righteous, upright, of an excellent mind and sincere, but still of an imperfect, will. For perfection was saved after the natural life into the spiritual. That is enough of this text, in which the order of the church is presented to us. Now Moses continues.
Fourth Part.
From the creation of Eve.
V. 18. And God the Lord said, It is not good that man should be alone; I will make him a helpmeet to be with him.
We have heard of the church that it is included in the word and service of God and that it is appointed with it; for nature, while it was still perfect and without sin, had no need of the police and worldly order. Now also the housekeeping is established here, and God makes a husband out of the lonely Adam, adds a wife to him, whom he needed for the increase of the human race. As I have said above about the creation of man, namely, that Adam was created with well-considered counsel; so we see here also that Eve is made with special counsel. Which Moses therefore indicates once again, that we see that the
Man is a special creature, created to be partaker of divinity and immortality. For a man is a better creature than heaven and earth, with all that is therein.
In particular, Moses speaks of the other part of human nature, that is, of the woman, in such a way that she was created with the special counsel of God, so that he might indicate and prove that the female gender, which was to serve for the increase of the human race, also belonged to this life for which Adam was waiting. And it follows from this that if the woman had not been deceived by the serpent and had sinned, she would have been equal to Adam in all respects. For that she must now be subject to man is a punishment laid upon her after sin and for sin's sake, as well as other hardships and dangers, such as labor and pain in childbirth and other innumerable miseries. Therefore Eve was not as a woman is now, but she was in a far better and more excellent condition than Adam, who was not unequal to any thing, neither in bodily nor spiritual gifts.
(122) Now here is a question, because God says that it is not good that man should be alone: What good is he talking about, since Adam was righteous and had no need of a wife, as we, who have a sinful, corrupt and leprous flesh, do? Answer: God speaks of the common good that affects the whole human race, not of that which affects a person. For the fact that Adam has innocence is a good that pertains to his person alone; but he does not yet have the common good that the other animals have, of which every species multiplies and breeds. For Adam was still alone and had no companion for this noble work of begetting children and preserving his species. Therefore good is called here the increase of the human race. And so Adam, although he was innocent and righteous, did not yet have the good for which he was created, namely immortality, in which, if he had remained innocent, he would have been placed by God in his time. And is this the opinion that Adam is probably the most beautiful creature and, as much as his
142 L itĆ¼-147. interpretation of Genesis 2:18. W. i, rn-ri". 143
He still lacks one thing, namely the gift of multiplication and blessing, because he is still alone.
Now that nature is corrupt, the woman is necessary not only for increase, but also for companionship and the protection of life; for housekeeping requires the servitude of women; indeed, which is to be lamented, the woman is also necessary for the remedy against sin. Therefore both this, namely, the household service and medicine, are to be considered in the woman; as Paul 1 Cor. 7, 2. says: "To avoid fornication, let every man have his own wife." And Magister Sententiarum rightly says that the marriage state was ordered in paradise for service, but after sin also for medicine. So then we must use wives to prevent sin; which is a shameful thing to say, but nevertheless the truth; for those who take wives only for the sake of service are very few.
The other animals, however, do not have this need; therefore they come together only once a year and are satisfied with that, as if they wanted to say and prove by this act that they come together only for the sake of service. But it is different with people: man and woman must come together in marriage to avoid sin. That is why we are conceived and born in sins; for parents come together not only for the sake of service, but also for the sake of the remedy to avoid sin.
(125) Nevertheless, under this medicine and in this miserable state, God the Lord fulfills His blessing that people are conceived and born in sin and with sin, which would not have been the case in Paradise. For the begetting of children would have been a very holy work and without all rutting and fornication (which is to be found nowadays), and if the children had been born in hereditary righteousness and sincerity, they would have immediately recognized God without teaching and admonition, praised Him and thanked Him 2c. But these things are now all lost, and yet it is profitable that we should know them, that we may know the difference of the state wherein we are now, which is original sin, and that wherein Adam was, which is hereditary righteousness; whereupon also we may know the difference of the state wherein we are now, which is original sin, and that wherein Adam was, which is hereditary righteousness.
hope when everything will be brought back, Acts. 3, 21.
For the sake of the word "let us make," I have indicated above that Eve is created with special, well-considered counsel, so that one should see that she also belongs to the company of an eternal and better life; for the other animals, which have only a natural life, are without hope of an eternal life.
That the Latin text has simile sibi (a helpmate), who is like him, is in the Hebrew: Quod sit coram eo, "who is around him"; and this word also makes a distinction, so that the woman, as a man, is distinguished from all the females of the other animals, who are not always around their husbands. But the woman in the human race was created to be everywhere and always around her husband; just as the imperial laws call the marriage state an inseparable and indistinguishable society. But the female sex of the other animals desires the man only once in the whole year, and when she has become pregnant, she goes back to her own and takes care of herself, takes no further care of the young that are born of her at the other time, and does not live with the man all the time.
But with the marriage among men it is different. There the woman must commit herself to the man in such a way that she must remain around him and live with him as one flesh. And if Adam had remained in the state of innocence, this would have been the most loving company between man and woman, and the work of childbearing would also have been completely holy and honest, and the shame, which is now and comes from sin, would not have been that man and woman then had to hide themselves. But, as it is now no disgrace to eat, drink and sleep with a woman, 2c., so also the conjugal cohabitation would have been an honor and not a disgrace.
But is this not a terrible case? For in truth no work in all nature has been more excellent or more wonderful than childbearing, which is the highest work according to the divine service.
144 L. I, "7-I "o. Interpretation of Gen. 2, 18. 19. w. 1, 213-SIS. 145
without sin than to praise and thank God without sin. This work still remains in nature, like other remnants of the first creation. But how disgracefully this same work is corrupted and insane by the Fall! Man and woman are honestly given together by the church, but they themselves come together with the utmost shame; that I should not know what filthiness is in the flesh, as the animal lust and heat, which are all manifest signs of original sin.
(130) Thus the woman was given to Adam as a helpmate, for he alone could not beget children, just as the woman alone could not beget children. This is indeed a great praise and glory of man and woman, that in childbearing the man is a father, and the woman a mother and helpmate of the man. But if we look at the state of innocence, childbearing was far better, more sweet and more holy.
Now one finds many people who do not want to have children, and such barbaric cruelty and inhumanity is most common among nobles and great lords, who often abstain from marriage for this one reason, so that they do not have heirs and children. It is even more disgraceful that lords and princes are found who allow themselves to be forced not to take wives, lest their family be multiplied too much. Such people are worthy to have their memory wiped out from the earth. And who would not want to curse such swine and unfaithful people? But, as I said, this is also a sign and fruit of original sin, otherwise we would marvel at childbearing as the highest work of God, and praise it as the greatest gift.
For this reason, it has been found that the female sex has been attacked with insults and blasphemies, which the ungodly illegitimate state of the priests in particular has done a great deal. Now, on the other hand, it is a great blessing that God, as it were against our will, preserves the female sex for us, both to bear children and as a medicine against the sin of fornication. In paradise, the woman would have been the man's helpmate,
Now it is almost primarily and most of all a medicine, of which one can hardly speak without shame; after all, one cannot use it without shame. This is the fault of sins. For in paradise, the lying together of man and woman would have been done without any shame, as a work created and blessed by God, and would have been an honest pleasure, like eating and drinking. Now, unfortunately, it is such a shameful and terrible lust that physicians compare it to the terrible disease, the falling addiction. And it is actually a real disease during and besides the work of childbearing. For since we are in the state of sins and death, we must also bear this punishment in ourselves, that we cannot use the woman without abominable heat and fornication and, as it were, without a terrible falling addiction.
133 And this same thing happens to us in spiritual gifts because of sin. For though we have faith and live by faith, yet we cannot be above doubting and feeling death; and such punishment of original sin the holy fathers have well seen and felt. Therefore the Scripture calls the members of the marital works ervah, which is shame or disgrace. What follows here is, as it were, a repetition, which Moses uses so that he may be able to describe how the woman was created; therefore it is to be read as a thing that happened long ago, thus:
V. 19 For when God the Lord had made of the earth every beast of the field and every fowl of the air, He brought them to man to see what He called them.
(134) As if to say, God would create the woman with certain and wise counsel; for he saw that every one of the other animals had his helper, except Adam, who was still alone. Therefore he brought to him all the animals, which, when Adam had noted and named them all by name, he found none like him. Here we are reminded once again to consider the excellent intellect and wisdom, which are in
146 L. 1, 14S-IK1. interpretation of Genesis 2, 19. 20. W.I, SIS-S19. 147
Adam was, who, after having been created in innocence and righteousness, looked at all animals and knew, without any special input and new enlightenment or revelation, only by the excellence of his nature, each nature and quality, of which he gave each one a name according to its nature and convenient. To such a knowledge and light was also followed the dominion over all animals, which is also indicated herewith, that Adam gives to every animal a name of his liking. Therefore he was able to rule and force lions, bears, gentle pigs, tigers and all other animals with one word, so that they had to do all kinds of things that were according to their nature. We have also lost this through sin.
Therefore it is no wonder that we have no knowledge of God, because we do not know nor understand the nature of animals, what power and effect they have. There are many books describing the nature and properties of trees and animals, but how much time and how much attention must have gone into them before they were discovered by experience? But in Adam there was another light and knowledge, who, as soon as he looked at an animal, understood its whole nature and power, much better than we do, even if we follow and investigate such things throughout our lives. And as such knowledge was an excellent gift in Adam, so it was also especially pleasing to God. That is why he called him to use such knowledge and to give names to all animals.
V. 19, 20: For as man would call all living creatures, so should they be called. And Adam gave to every beast, and bird of the air, and beast of the field, his name: but for man there was found no helper round about him.
How much knowledge and wisdom there was in the one Adam! Although he lost a great deal of it through the fall, I still believe that everything that is still in all wise people's books, which were written so many hundreds of years ago, is still there.
From the time when the arts were invented, taken together, they could not have been equal to this wisdom, which nevertheless remained in Adam after the sin, but after that was gradually obscured in his descendants and has now almost disappeared altogether.
Further we may note here that Moses is still in the description of the works of the sixth day. For that which he said in brief words in the first chapter, v. 26: "Let us make man," he wanted to emphasize more abundantly and powerfully in this chapter and distinguish man from the other animals with many proofs and arguments. That is why he spends the whole of the other chapter explaining how man was created. He said of man that he was made from the earth and that God had blown a living breath into his face and then brought before him the whole collection of all animals. Since Adam could not find a helper among them, God made the woman a helper and companion for the procreation and preservation of the human race. For God did not want Adam's descendants to be created from the earth in such a way as he was, but wanted man to be begotten like the other animals. For as far as natural life is concerned, we eat, drink, beget and are begotten like other animals. And yet Moses dealt with this with great counsel and concern, that he should separate and distinguish man from the other animals, so that it might be accomplished that man, after his natural life, should be partaker of the spiritual and eternal; but this, as I have said, belongs all to the work of the sixth day. For since God had said, "Grow and multiply," an explanation was needed as to how the woman was related to Adam, made and trusted.
But this belongs to the fact that we remain firm and certain on this opinion that there were actually six days in which God created everything, against the understanding of Augustine and Hilarius, who are in this delusion, as if everything was created in a moment.
148 L. 1, 151-154. interpretation of Genesis 2, 19-21. W. I, S15-2S1. 149
That is why they come far from history, follow allegories and invent I do not know what kind of dreams. I do not want to say this to disgrace or diminish the holy fathers, whose effort and work we should honestly keep and recognize, but I say it to confirm the truth and to comfort us. It is true that they were great men, but still they were men who could have erred and erred and erred; that we do not exalt them as highly as the monks did, who so worshipped all their things (and thought them to be vain sanctities) as if they could not have erred. But I consider this a great consolation, that one sees and finds that they have erred and missed the mark at times. For so I think: if God has been able to credit and forgive them for the same error and sin, why would I doubt His grace and forgiveness? But again this brings despair, if you believe that they have not suffered the very thing you suffer. Now it is certain that there is a great difference between the apostles' and the fathers' profession. Why then do we want to make the fathers' writings equal to the apostles'?
(139) And as for this text, tell me, how is it possible that six days can be an hour or a moment? For neither reason nor faith, which relies on the Word, admits of such a thing. Therefore we are to know that there were differences of time in creation; that is, that Adam alone was created first, and after that the animals were brought to him and tried whether he could find or see his equal and a helper in the same heap of the animals. After all this Eve was ultimately created. And truly, because these words: "You shall eat of all kinds of trees" 2c., Adam actually heard, they indicate that they were spoken with time and time. Unless someone wanted to turn to the most absurd allegories, as Origen has done. For God, before whose eyes everything past and future is present, is not spoken of here: but Adam is spoken of, who was and lived in time, in whom also, as in a creature, there is a difference between the time and the future.
past and future. I have recently wanted to repeat this here. Now let us look at the text further.
V. 21 Then God the Lord caused a deep sleep to fall upon the man, and he fell asleep. And he took one of his ribs, and closed up the place with flesh.
Here again, not only faith, but also reason and necessity require that there be another time to sleep and another time to watch, for all these things must take their time. Now that Adam was created on the sixth day, that the animals were brought to him, that he also heard the Lord, who gave him a commandment from the tree of knowledge of evil and good, item, that the Lord caused a sleep to fall on him, all this is clear and in the day, that it belongs to time and a natural life. Therefore these six days must be understood as true (natural) days, contrary to the opinion of the holy fathers. For if we see that the opinion and thoughts of the fathers do not agree with the Scriptures, we bear with them in patience and acknowledge them in all reverence for our fathers and forefathers: but for their sake we do not depart from the prestige of the Scriptures.
And Aristotle has rightly and finely said that it is much better to follow the truth than to cling too firmly to those who are dear to us and our friends, and that this is especially proper for a philosopher to do: for if both truth and friend are dear to us, we should prefer the truth to the friend and respect it more. Now if a pagan is to do this in worldly matters, how much more is it to be done in matters which have the manifest testimony of Scripture, that we should not prefer the reputation of men to the holy Scriptures! For men can be lacking, but God's word is the wisdom of God Himself and the most certain truth.
But as far as this history is concerned, tell me, what could be more fabulous and said, if one would follow reason? Would there also be someone who would believe this history, how Eve is created, where it is not reported so clearly and expressed in the Scriptures? Because here
150 A i, is-isa. Interpretation of I Genesis 2, 21. W. i, rsi-ss4. 151
you see the contradiction in all other animals. For that which is begotten alive is begotten of a man and a woman, and born of the woman into the world; but here the woman herself is created out of the man: which is as strange a work as that Adam should be made a living man out of a lump of earth. If you were to ignore the Scriptures and follow the judgment of reason, these would have to be the greatest and most monstrous lies and fables. As Aristotle says that one can neither put the first nor the last man; which reason would also force us to say, where this text would not be. For if you suppose that this is true, as it is in the whole creature, that nothing living can be born except from male and female, then the first man cannot be made.
The same should be said of the world, of which the philosophers have therefore concluded that it is eternal, according to which opinion reason directs itself with all its force, even though there are causes and proofs to prove that it is not eternal. For what will reason find a beginning in that which is nothing? Now if you say that the world began and is a time in which the world has not yet been, it follows immediately that nothing was before the world. Other infinite absurdities follow, which have moved the philosophers and caused them to think that the world is eternal. But if you wanted to say that the world was infinite, then a new infinite thing is found from hour to hour, that always men would have to come and follow one another. But philosophy does not admit many infinite things (infinita) and yet must admit them, because it knows of no beginning of the world and of men. Such contradiction and darkness gave the Epicureans cause to say that the world and men would be approximately and without certain cause, and would also perish approximately (and accidentally), as cattle fall and die, as if they had never been. From this, then, other things follow, namely, that either there is no God or God is not.
He does not take care of the world and people. Behold, reason is led astray when it pursues its judgment and thoughts without a word.
Therefore it is useful to see how our reason or wisdom cannot come far enough when it wants to measure and observe the creature. For what can a philosopher know of heaven or of the world, since he does not know where it comes from or where it finally wants to go? In ourselves we see and feel that we are human beings; but that we have this father and this mother we can by no means know, we must believe it. Thus all our knowledge and wisdom go no further than matter and form extend (that is, as far as they can think and see), although at times we are also shamefully mistaken and lacking in this. But what causa efficiens and finalis are (that is, what initially drives and causes a thing, and how or where it ends, and for what purpose it is to serve), we cannot indicate at all, especially when we speak (which is to be pitied) of the world in which we are and live, item, when we are to dispute or think of ourselves. But is this not a rather miserable and poor wisdom?
Aristotle says: Man and the sun produce man. This is well said, but if you follow this wisdom, you will finally come to the conclusion that man and the sun are eternal and infinite. For you will never find a man who is either the beginning or the end; just as I cannot find the beginning or the end of my own person if I know it for certain and do not rather want to believe it. But what wisdom or science is this, if one does not understand end and beginning? For that we know the form and shape of a thing is not much different than how a cow knows its house and, as they say in the German proverb, looks at a gate. Therefore, it can be seen from this that original sin is a terrible case, because we have lost this knowledge, that we can neither know the beginning of ourselves nor the end.
- that Plato, Cicero and other philosophers, who are the best, disputes, the
152 L. I, sol-IM. Interpretation of Genesis 2, 21. W. 1, 221-227. 153
Let man walk straight, and bear up his head, as the other animals strike it down to the earth; item, that they praise the power in man, by which he can understand, distinguish, and judge; also, finally, conclude that man is a peculiar creature, made for immortality: Dear, is it not a small and sheer futile thing? for it is all because one knows and knows the form of man. But if you want to understand the matter of man, will not reason force you to conclude that this nature must be dissolved again and cannot be immortal?
Therefore we should learn that the right wisdom is in the holy Scriptures and in the Word of God. For the latter not only teaches about the matter and form of the whole creature, but also shows at the beginning and end of all things who created them and for what purpose they were created. And if we do not know these two causes, our wisdom is not much better than that of the unreasoning animals, which can also hear and see, but of the beginning and end they know nothing.
For this reason, this is an excellent text, which is all the more worthy of notice and certain belief, because it seems to be completely contrary to all experience and reason. For here we are told of the beginning of man, namely, that the first man was not naturally begotten, as the others were begotten of him, as Aristotle and the other philosophers, who let themselves be deceived by reason, dreamed. The procreation of the offspring is done by procreation; but the first man is made and formed from an earthen vessel, the first woman from the rib of the sleeping man. Therefore we find here the beginning of man, which one will never find in the philosophy of Aristotle.
When this beginning has been set, procreation follows, that one human being is begotten and born from another through the union and mingling of male and female. Which is also a strange creature, namely, that from a droplet of the human body the whole human race is begotten; as Paul from this text at Athens with the philosophers finely describes.
disputirt, Apost. Hist. 17:25, 26, 27: "God Himself gives life and breath to all men everywhere, and makes that of one blood all generations of men may dwell on the face of the whole earth, that they may seek the Lord, whether they may feel Him or find Him, though He is not far from every one of us. Here Paul says how the whole human race was created and came from the first man; as he says: from one blood. Now if man is begotten from a little drop of blood, as the experience of all men on the face of the earth testifies, then this is truly no less wondrous, that the first man was created from a lump of earth, and the first woman from the rib of man.
How is it that the creation of Adam and Eve seems so incredible and wonderful to us, but the other work, how we are conceived and born of each other, which we know and see, we do not wonder so much? Undoubtedly because God's works and miracles become small with us, because they are, as Augustine says, common and go on daily. So we are not surprised at the miraculous sunlight, because it is daily, nor are we surprised at other innumerable gifts of creation. For we have become deaf to all these works and no longer pay attention to them; as Pythagoras probably said that the equal and orderly movement of the heavenly bodies under the firmament gives off a beautiful and lovely song; but because people hear it daily, they become deaf to it: just as the people who live near the waters of the Nile pay no attention to the great roaring and roaring of the water, because they hear it daily, which would be offensive to others who are not accustomed to it. Pythagoras undoubtedly took this saying from the teachings of the Fathers, who did not want the movements of the celestial spheres to make a sound; but this they did want, that their order, nature and quality be very lovely and quite wonderful, but not respected nor noticed by us ingrates and insensitive, nor is God thanked for such a wonderful state and preservation of the creature.
154 D-1. rsb-i "v. Interpretation of I Genesis 2:21. w. i, 227-230. 155
It is a great wonder that a small seed falls into the earth and grows into a great oak tree, but because all this is common and daily, it has become small, as is the way of our reproduction. For why should this not be worthy of all wonder, that a woman conceives male seed, which then grows together and, as Job Cap. 10, 10. finely says, coagulates together, and after that is formed into a child in the womb, lives and increases, until it can bear the air. When the child is born, it does not find new nourishment, but nourishment comes to it by a new way and in a new manner, namely, that milk flows from both of the mother's breasts, as from a well, so that the child is nourished. All these things are highly miraculous and completely incomprehensible, but are disregarded by us because they are mean and we have become quite deaf to this most beautiful and lovely song of nature.
But if in true faith they were regarded and respected by us as they are, they would truly be no less than what Moses says here: God took a rib from the sleeping side of Adam and created Eve from it. Yes, if it had pleased God to make us in just this way, like Adam, from a lump of earth, we would no longer consider it a miracle, but would be more astonished at this way that men are begotten of one another from the seed of the man. For it is true what is said in a barbarous verse, but not without cause: omne rarum carum, vilescit quotidianum, what is strange is held dear, but what is common and daily is held in low esteem. If the stars did not go out every night or in every place, how could they be seen in the places where they were?
For this reason, our ingratitude is justly reproached and punished. For if we believed that God was causa finalis and efficiens (i.e., wisely ordered and created all things), then should we not also think ourselves above
wonder at his works, delight in them, and praise and extol them always and everywhere? But how many are those who do this from the heart? When we hear that God took a lump of earth and made a man out of it, we are so astonished that we think it is a fable; but that He now takes a drop of the Father's blood and makes a man out of it, we are not astonished. For this happens every day, but that has happened once; yet both works One Master, equally artificial and mighty, performs. For he who made a man from the earth still creates men from the blood of the parents every day.
For this reason Aristotle engages in useless and futile talk, saying that man is begotten by the sun and by a man. For although the bodies are preserved by heat, the procreation of man has much another cause, namely God's word, which thus gives and says to the man: Now shall thy drops of blood become a male, a female. Which word the reason does not know, therefore it must lead childish speeches of the cause of so great things. Thus the physicians who follow the philosophers base procreation on the right mixture of forces, the effect of which goes into matter that has been previously disposed and prepared. And although reason cannot deny this, for it sees that cold and dry natures are incapable of procreation, while those that are moist and not too hot are convenient for it, it still does not reach the first and foremost cause. For the Holy Spirit leads us higher than nature and the qualities and their mixtures, when he presents to us the Word by which all things are created and preserved.
The fact that a human being is born from a drop of blood, and not a cow or a donkey, happens by virtue of the word that God has spoken. Therefore, as Christ teaches us in prayer, we call God our Father, and our Creator, as we speak in faith. And if we want to look at this cause, we can speak of such things chastely, purely and with joy, otherwise we would not be able to speak of these things when we speak of them.
156 2 r, loo-isL. Interpretation of Genesis 2, 21. W. i, 230-233. 157
The reason for this is that we cannot think without insolence and disgrace.
From this disputation it can be seen once again what a terrible case original sin is, since the whole human race does not know its beginning or origin. We see that a man and a woman are made familiar with each other and are given together; we also see that a woman becomes pregnant from a drop of male blood and then gives birth to a child in her own time. All these things, I say, we have before our eyes and are well acquainted with them; but where the Word does not remind and teach you, you do not understand and do not know the things you know and see yourself, as the philosophers' disputations, of which we have now said, sufficiently prove. But is this not a terrible blindness and shameful ignorance?
157 If therefore Adam had stood and remained innocent, it would not have been necessary for him to inform his descendants of their origin; just as it was unnecessary to inform Adam how his Eve was created: but he himself knew her as soon as he looked at her, that she was bone of his legs, and flesh of his flesh. Such a knowledge of himself and of the other creatures would also have remained on the descendants of Adam, who would all have known and understood causam efficientem and finalem, that is, whence and for what purpose they were created, of which we now know not much more than cattle:
Therefore this was a beautiful and lovely fable to the ears of reason, which the philosophers used for all their pleasure when they heard it. As some of them have heard it, especially those who have learned the Egyptian arts and wisdom. But to us it is a precious and inexpressible wisdom that we know, as this mocking and ridiculous fable (as the world considers it) shows us, that the beginning of the human race is by the word of God. For God takes an earthen lump and says, "Let us make man"; then He takes Adam's rib and says, "Let us make him a helpmeet." Now let us look at the words and consider them, after we have read the
The teaching, which has been necessary, has been sufficiently indicated.
- "God the Lord," says Moses, "caused Adam to fall thardemah," that is, "a deep sleep. For the word radam means to be overcome with a sleep, as when one sleeps unknowingly and nods his head. For there is a difference in sleep. Some are deep or heavy sleeps, which cannot be prevented by dreams, and these are healthy sleeps; for they moisten the body well and serve the digestion, and do not cause any major pain. Some, however, are light sleeps, in which one is half awake and has many dreams, but they harm the head and are an indication that the body is not too healthy and strong.
(160) Moses says that Adam was overcome with a deep sleep, so that he stretched himself out on a green place and drew his breath slowly, as those who sleep well and sweetly do. This sleep, he says, the Lord let fall upon him. For sleep is actually a very beautiful gift of God, which falls on a man like a dew and moistens the whole body.
161 While Adam slept, the Lord took one of his ribs. The Hebrew word zela means the ribs and sides. Therefore I understand that he did not take a bare rib, but a rib covered and clothed with flesh; as Adam says afterwards, "This is bone of my legs, and flesh of my flesh. This is also what God did by His word, so that we do not think that He cut or divided the body, like a surgeon, but He said, "Let this leg be clothed with flesh and become a woman," and so it was done, after which He closed up the open place of the side with flesh.
162 Here a disputation arises among the useless gloss poets, who engage in so much useless talk. They say that the man has more ribs in one side than in the other. But the physicians who understand anatomy know this best. Lyra disputes and asks: "Was there too much ribbing left in Adam's body? But if this was the case, he says, then it is
158i , iW-i". Interpretation of Genesis 2, 21. W. i, sss-ssb. 159
was an unnatural and unusual thing; but if it was not so, it follows that Adam had one ribbe less afterwards. Now this, he says, is also monstrous and unusual. Finally, he answers and concludes that, as much as Adam's body alone was found, the same rib was so superior that, when it was taken away, Adam's body nevertheless remained whole and perfect, and yet Adam needed such a rib beforehand, so that a woman could be built from it.
To all this I answer with the word: "God spoke", which word resolves all these arguments. For what is it necessary to dispute from where God took the other matter, who in one word is able and creates everything? But these questions arise from philosophy and medicine, in which one disputes about God's works without the Word, and thereby accomplishes so much that one loses the honor and glory of the holy Scriptures and the majesty of the Creator. Therefore, let us leave these disputes and simply stick to the simple history as told by Moses, namely, that Eve was created from Adam's rib and that the same place of the womb was closed up again with flesh, just as Adam was made from a lump of earth and I from a drop of my father's blood. But how my mother conceived me and how I was formed, grew and increased in her body, I leave to the honor of my creator. For although it is unbelievable in truth that a man should be born from a drop of blood, it is nevertheless true. If a drop of blood has the power to beget a human being, why should God not be able to build and create a human being from an earthen vessel or a ribbon?
The fact that Adam sleeps in this way, that he does not feel, that he is treated and acted upon in this way, is an example of the change that would have taken place in the state of innocence. For if nature had remained innocent, it would not have felt death, but would have lived in the highest pleasure, in obedience to God and wonder at his works, until the time of change came.
Adam would have found something similar to this sleep, which he had while lying under roses and the most beautiful trees. In the same sleep he would have been changed and transferred into the spiritual life, and would just as little have experienced some pain and sorrow, as little he feels here that his body is opened and a rib of flesh is taken from it. Now the corrupt nature must suffer death and body and soul must be separated from each other, but this is followed by a very sweet sleep for the pious and faithful, until we awake to a new life. Just as Adam here says with amazement, this is the leg of my legs, when he was overcome with such a sweet and gentle sleep that he did not feel it coming out of his side, so we will say in that day, behold, how to a great glory suddenly stands my body, which is eaten and devoured by worms 2c.
So far we have said far enough how Eve was created, which, although it may seem like a fable to reason, is nevertheless the most certain truth. For it is revealed and indicated in the Word of God, which, as I have said, teaches correctly only of the two primary causes, the active cause and the purpose cause, the knowledge of which, even in natural things, if it can be had, is and serves much good. For what is the use of knowing how beautiful a creature man is, if you do not know what he was created for, namely, to serve God and to live with him for eternity?
Aristotle says something when he says that man was created for a blessed state, which is to practice and prove virtue. But who, in this frailty and weakness of nature, can attain such a goal, because even the most pious and best have to contend with many a misfortune and evil, caused partly by accident, partly by people's malice and stupidity? For this perfect and blessed state, of which Aristotle says, wants to have a quiet and calm heart, which a man cannot always keep in so many temptations and troubles of misfortune. Therefore, man is given a
160 L.i, Interpretation of Genesis 2:21, 22. w.i, rss-s^o. 161
such goal, which he is not able to attain, prescribed in vain.
The primary and ultimate cause for which man was created is this, as Scripture tells us, namely, that man was created to be like God and to live with Him forever. Here on this earth, however, he should praise and glorify God, give thanks to Him, and be obedient to His word in patience. This goal we grasp to some extent, though weakly, in this life, but in the life to come we will reach it fully. The philosophers do not know such things; therefore the world is most foolish, since it wants to be most clever, if it does not have the holy scripture or theology. For men know neither their beginning nor their end, if they do not have God's word; that I do not know of the other creatures, let alone of the world.
Fifth part.
From establishment of domestic and marital status.
V. 22. **And God the LORD made a woman of the rib which He took from man, and brought her unto him.**
This is a new and unheard-of way of speaking, that Moses no longer uses the word "to make" or "to create", as happened above (Cap. 1, v. 26.), but says: God built; which has moved and caused all the teachers to think that there must be a secret under this word. Lyra with his Rabbi Salomon thinks it is seen with this word from the new form of the female body. For just as the shape of buildings is broad at the bottom and narrow at the top, so, he says, the body of women is also somewhat broad and thick at the bottom, but narrow and indented at the top, while men have broad shoulders and breasts. But these are accidental things of the body (which can be in some and not in some). The Scriptures speak of the whole body of man as a building, just as Christ called the body of man a house (Matth. 12, 44).
The Others Seek a Secret Deu
They say that therefore the woman is called a building, that she is a figure or likeness of the church. For as in a house there are various parts, as the walls, beams or rafters, the roof, etc., so, they say, in the church there are various services and offices, which for the sake of various members is compared to a body. What is interpreted and drawn from this to Christ and the church, I do not take amiss, but because it is definitely a vain allegorical thing, one must stick to the historical and proper meaning of this text and keep it. For a woman, especially one who has a husband, is called a building not in the allegorical but in the historical sense; as Scripture uses this kind of speech everywhere. For example, Rachel says to Jacob, "Take my maid, that I may be built up by her," Gen. 30:3; similarly, the Scripture says of Sarah, Cap. 16:2. And in the 2nd book of Moses, Cap. 1, 21, it is said of the mothers of sorrow: "The Lord built them houses," that is, forgave their family by his blessing for the good deeds that had been done to the people of Israel against the king's command. In the story of David, when he wanted to build a house for the Lord, he was told: "You should know that God wants to build you a house," 2 Sam. 7:11.
It is also a common way in the Scriptures that the woman is called a domestic building for the sake of childbearing and rearing. Which building form, which it should have had in paradise, we have so completely lost through sin that we cannot even grasp it with thoughts. But as I said above, that our present life is only a small and miserable remnant of the original care and protection, item of the rule over the animals (for sheep, cows, geese, chickens we still rule, but wild pigs, bears, lions, etc.), we do not ask anything about our rule. ask nothing of our regiment): so we also still have a dark image of this building, that is, that he who takes a wife has the same as a nest or house, to which he adheres as a certain place, as birds dwell with their young in a little nest. Such dwelling have
162 "i, im-iss.Interpretation of I Genesis 2, 22. W. i, 240-213. 163
not those who live without marriage, as the impure and unchaste papists.
This cohabitation between man and woman, that they live with each other, keep house with each other, bear and raise children, is a dark image and remnant of the blessed cohabitation in paradise, for the sake of which Moses calls the woman a building. For if Adam had remained innocent, his descendants, if they had married, would have moved from him into a little garden of their own, would have lived there with their wives, would have built the earth with each other and begotten children, would have needed no large walled houses, no kitchen, nor cellar, as we do now; but, as the nests of birds are, they would have dwelt now and then in the work and occupation of God; and the woman would have been the noblest cause that the men had their certain seats and dwellings. But in this misery of sins, since we now have to have houses for the sake of cold, rain, snow and wind, we cannot even conceive with thought a picture of the blessed state: and yet this same miserable remnant, if we still have it, is an excellent gift of God, which to use without thanksgiving is a great sin.
We all feel how much of the dominion that man had in paradise is lost, now that we are so miserably disguised and defiled by sin; but is it not still a great blessing that the same dominion is given to man and not to the devil? For how would we stand against the invisible enemy if he had the ability as well as the will to do harm? For if he only set the wild beasts on us and provoked them, we would all die in an hour, in a moment. Even though this dominion is almost completely lost, it is still a great gift and blessing from God that we still have a little of it; just as we still have something of childbearing; even though the women in the innocent state would not only have borne and given birth to children without all pain and suffering, but would also have been much more fertile. Now there are a thousand diseases which prevent procreation, and
often comes that either the fruit is not lasting, or the marriage comes off barren; which are all infirmities and punishments of the terrible fall of Adam and the original sin. So the woman is still a house of the man, to which the man keeps himself, where he lives and with which he takes care and labor to raise children and to feed them; as it will be said later: "The man will leave his father and mother, and cling to his wife" 2c.
In addition to other misfortunes and miseries, of which there are innumerable in the state of marriage for the sake of sin, domestic attendance is also disguised and corrupted by perverse people. As one finds not only those who consider it wisdom to blaspheme the female sex and to despise marriage, but also those who leave taken wives and throw away all care for the children. All of these, by their wickedness and perverse ways, tear down this building of God and are, in truth, abominable monsters of nature. Therefore, we should be obedient to God's commandment and recognize our wives as God's buildings, by which not only the house is built up through child rearing and other services and help necessary in housekeeping, but also the men are built up through them, to whom the wives are like a nest and dwelling place, where they keep themselves and live with pleasure.
The fact that Moses adds: "and brought her to him" is a fine description of the betrothal or wedding ceremony, so that it is to be especially noted. For Adam does not go to his pleasure and attack the created Eve, but waits for God to bring her to him; as Christ also says Matt. 19:6: "What God has joined together, let not man put asunder." For that man and woman come together in an orderly manner is God's order and appointment; therefore Moses retains his peculiar and own way of speaking. "He brought her to him," he says. Who? Jehovah elohim, that is, the whole divine Being, GOD Father, Son and Holy Spirit. These say unto Adam, Behold, this is thy bride, with whom thou shalt dwell, and with whom thou shalt beget fruit. And without a doubt, she gave Adam the greatest pleasure and joy.
164 2 i. iss-iN>. Interpretation of Genesis 2:22, 23. w. i, - "s-stƶ. 165
How then still in this depraved nature the bride and bridegroom's love for each other is cordial and great. But without this epileptic and apoplectic lust, which is now in the state of marriage, it was a chaste, very friendly and airy love: so also the giving together was very honest and holy. Now, however, sin creeps and creeps into the eyes, ears and all the senses at the same time.
For this reason, this text should be especially noted, not only against the terrible abuse of desires and lust, but also so that the marriage state can be affirmed and defended against the ungodly blasphemy and abuse with which the pabstry has disguised and defiled it. For is it not a great thing that God has ordered and instituted marriage even in the state of innocence? But now we need such order and institution so much more, how much more this flesh is weakened and corrupted by sin. Therefore, this consolation stands firm against all doctrine of the devil, namely, that the marriage state is a divine state, that is, ordered by God Himself.
What must have occurred to the devils and the enemies of Christ that they said that marriage is an unchaste state and that those who do not have wives are the most suitable for church offices, since the Scripture says in Deut. 11:44 that "you shall be clean"? Are husbands and wives unclean? So God is a founder and instigator of uncleanness, who himself gives his Eve to Adam? And did Adam do evil because of this, that he let himself be persuaded to impurity, who in the innocent nature of marriage could have done without it? For the sake of such blasphemies, is not the godless priesthood justly punished, not only because it is defiled by the multitude of fornicators and harlots, but also because it indulges in other abominable and horrible sins to the point of disgust and revulsion, so that it has long been ripe for the punishment of Sodom and Gomorrah and has well deserved it?
177 Since I was a boy, I know that because of the ungodly and impure conjugal life, the married state was so infamous that I thought I could live without sin.
not think well of the conjugal life. For this had been inculcated in all men, and all believed that whoever wished to live in a holy state pleasing to God would not have to become a spouse, but would have to live outside of marriage and take the vow of celibacy. For this reason, many of those who were married still became monks or priests after the death of their wives. For this reason, all those who have been diligent in this work have undertaken and done a very necessary and useful work in the Church, so that the married state would again be honored by God's word and, as is only right, praised and glorified. Therefore, praise God, it has now come about that everyone considers it good and holy where one lives united and peacefully with a wife, even if one has a barren wife or one who is burdened with other deficiencies.
178 But I am not against it, nor do I deny that there are some who can live chastely without marriage. But because they have a greater gift than other common people, they may use it and, as they say, sail with its wind. But this chastity, which the pope praises in his monks, nuns and priests, is stained and sullied with terrible sins, without which the celibate life is conceived and instituted without the word of God, yes, as this present history testifies, against the word of God. For how would they triumph and rejoice if they could prove their illegitimacy from God's Word in the same way that we can prove that the married state is ordered by God? What diligence and force would they use to force everyone to their celibate state? Now the whole celibate life of the clergy and monks has this certain glory and praise, that it is a human statute or, to speak with St. Paul 1 Tim. 4, 1. 3, a "doctrine of the devil".
V.23. And the man said, This is bone of my legs, and flesh of my flesh: she shall be called a woman, because she is taken from a man.
The saying that soon follows this text: "For this reason a man will leave his father and mother" 2c., is thus drawn from Christ Matth. 19, 5. as if it were from
166 V 1, 17"-17". Interpretation of Genesis 3, 23. W. I, -tĆ¼-218. 167
God Himself and not by Adam. But this is not difficult to understand. For because Adam is pure and holy, his words are rightly called the word of God; for God spoke through him, and in the state of innocence all of Adam's words and works were truly God's word and works. Thus Eve is also brought to him by God Himself. And as therefore God's will is ready to establish the marriage state, so also Adam is ready with all lust and holiness to take Eve to himself; just as a bridegroom's heartfelt lust and love for his bride still is; but it is still tainted by the leprous lust of the flesh, which was not in Adam when he was still righteous.
(160) But it is astonishing that Adam, as soon as he sees Eve as a building from him, recognizes her and says: "This is bone of my legs, and flesh of my flesh. These are not the words of a foolish or sinful man who does not understand God's work and creation, but of a just and wise man, full of the Holy Spirit, who reveals such wisdom as is still unknown to the world, namely, that the active cause of woman and marriage is God; but the final cause is this, that the man has a worldly building and dwelling in the woman. Such wisdom and knowledge does not simply come from the five senses and reason, but is a revelation of the Holy Spirit.
The word happaam, "now", or "for this time", or "yet", does not stand here in vain, as it seems here, but finely expresses the male affect, who desires and looks around for such lovely company or attendance of the female, which is not only full of love, but also of holiness. As if he wanted to say: I have looked at all the animals and considered the females that God has given to each animal for the increase and preservation of its kind, but all of these are none of my business; however, this is flesh of my flesh and bone of my legs, with which I desire to live and to be obedient to God's will in the increase and edification of my race. Such a full affect of love is indicated by the little word "once". But we
have lost such pure affections and innocence. There is still a joy and heartfelt longing of the bridegroom for the bride, but it is very impure and frail, for the sake of sin. But Adam has had the very purest, holiest and most pleasing to God affections, from which he is caused and driven, that he says: "This is at last once bone of my legs"; not of wood or of stones, not even of an earthen vessel, but it belongs more closely to me; for it is made of my flesh and legs. And speaks further thus:
Mau will be her name, because she is taken from the man.
(182) Just as Adam, through the Holy Spirit, recognized the past things he had not seen, praises and glorifies God for building him a helpmate and companion out of his body, so here he prophesies what will happen in the future, because he says that she should be called a woman. But here we cannot comply at all with the purity and niceness of the Hebrew language. Isch means a man: but now Adam says here that Eve should be called ischah, as if one wanted to say: a manly brave woman who can do manly things.
183 This word is a wonderful and lovely description of the marriage state, in which the woman, as the lawyers also say, shines through the man's rays. For everything that the man has, the woman also has and possesses, and so they have in common not only their goods, but also the children, food, food and drink, bed, house and farm. They are also of the same mind and will towards each other. So that the man is not differentiated in any other thing than sex; otherwise the woman is completely like the man. For whatever a man has in his house and is in it, that also a woman has and is, except that there is a difference in the sex. Therefore, as Paul indicates in 1 Timothy 2:13, she is male from her origin, because she came and was taken from the man and not the man from the woman.
184 We still have something of such a married community.
168 L.i, i-"-174. interpretation of Genesis 2:23, 24. w. i, 169
But this is very miserable, if we want to look at the first beginning. For in the married state, the woman, if she is only honest, demure, pious and God-fearing, shares equally with the man in care, food and all kinds of household duties and housework. For this is what she was created for in the beginning, and for this reason she is called a male, so that she is distinguished from the father of the house only by her sex, since she was taken from the flesh of a man.
(185) For though this might be said of Eve alone, who was created in this way, yet Christ (Matt. 19:5) applies it to all women, saying that man and woman are one flesh. So although your wife is not made of your legs and flesh, yet because she is your wife, she is a master in the house as well as you, without the law, which is given after the fall, making the woman subject to the man. Which then is a punishment, like others more, that diminishes the honor and glory that man had in paradise, of which this text reminds us. For Moses does not speak here of the present miserable and wretched life of the spouses. For Moses does not speak of the present miserable and wretched life of the spouses, but of the life of innocence in paradise, in which the man and the woman would have been equal and one thing. As Adam prophesies here that she should be called woman for the sake of equal rule and housekeeping. But now the labor and sweat of the man's face is laid upon him, and the woman is commanded to be the servant of her husband; and yet there remaineth something residual, and as it were a remnant of the same dominion, that the woman might yet be called woman, because of the companionship or fellowship of the goods and possessions.
V. 24 Therefore a man will leave his father and mother and cling to his wife.
- Matth. 19, 5. and Paul 1 Cor. 6, 16. also apply this as a common rule to our marriage after the lost innocence. And if Adam had therefore been innocent, his children would also have become husbands and wives, leaving their parents' table and home, and having their own children.
They would have had trees, under which they would have lived especially from their parents. At times they would have come to their father Adam and praised and glorified God with him, but after that they would have gone back to their own. But now, after the fall, although everything else has changed, this union and bond between husband and wife remains firm, so that the man leaves his father and mother before his wife. But since this does not happen, as at times husbands and wives leave each other, this is not only contrary to this commandment of God, but it is also a sign of the horrible madness and corruption that has come upon mankind through sin and is fostered by the devil, who is the father of all discord and disunity.
The Gentiles have also seen that nothing is more convenient or useful than this union and companionship of husband and wife; therefore they say that it is naturally decided that one cannot do without a wife, but that it is necessary for her to keep her husband company until death. And Christ also says in Matth. 19, 8 that Moses allowed divorce because of the hardness of the hearts of the Jews, but from the beginning it was not like that, but such evil and mischief, as adultery, sorcery and the like, which happens at times between married couples, arose afterwards from sin. Therefore, hardly the thousandth part of the first order and institution has remained with us, and yet, for the sake of the children, husband and wife still have their own little nest, according to this saying, so that this estate and conjugal life may be gloriously and powerfully confirmed by our first Father, even by God Himself, as Christ attracts.
This "abandonment" is not to be understood in the sense that the children, who would have entered the marriage state, would not have visited their parents at all; but that the children, after they had become married, would have had their own seat and nest. Now, in this wretchedness of sin, it is also found that the children have to feed their parents in their poverty and old age;
170 s i, 174-177. interpretation of i Genesis 2:24, 25. w.i. "i-"ƶ. 171
But in paradise it would have been different and much better for us, and there this would also have been kept so, that the man would have chosen his own nest, like the birds, for the love of the woman and would have left the dwelling with the parents. And this saying also belongs to prophecy; for there was neither father, nor mother, nor children, and yet Adam prophesied of the life of the husband and wife, of their own dwelling, of a distinct territory or dominion through the whole world, that each sex in particular should have its own place and nest to dwell in.
V. 25. And they were both naked, the man and his wife; and were not ashamed.
Here it can be seen as if Moses could have kept silent and omitted this clause, if it did not indicate a particularly necessary thing. For what does it matter whether Adam and Eve were naked or clothed in Paradise? But it is truly an excellent and necessary clause, which in such a thing, which we regard as bad and small, shows us and reproaches us with how much misery and misfortune nature has fallen into through original sin.
190 All peoples, especially those who live after midnight, shy away from walking naked. Hence it also comes that what modest and serious people are, in young fellows not only punish and scold short and warlike mutilated coats, but also stay away from public bathing; but in such places both men and women diligently cover the shame. This is a wisdom and discipline that is to be praised. For what father could uncover himself in the presence of his son without great sin and annoyance? But Adam and Eve, says Moses, went naked and were not ashamed. Therefore, going naked in those days was not only not a disgrace, but was also praiseworthy, honest and sweet.
We have now lost this through sin. We are born naked and with smooth skin, because the other animals bring all their skin, hair, feathers, scales 2c. with them. Therefore we must
Against the heat of the sun we have the shade of the houses, against rain, snow, hail 2c. various clothing. Adam would not have felt any of these, but just as the eyes of man's body have this kind that neither frost nor heat particularly affects them, so the whole body would have remained safe from the cold. And if Eve, our mother, had sat with us naked in many ways better, also our none would have been annoyed by the bare shape of the breasts and other limbs on the body, of which one must be ashamed now and which ignite evil desire and covetousness for the sake of sin.
Therefore this text teaches us finely how much misfortune and misery followed Adam's sin, for now it would be considered the greatest nonsense if someone walked around naked. So now it is our greatest shame, which would have been our highest honor and adornment at that time. For while all animals, in order to cover their bare limbs, would have had to have hair, feathers, scales, etc., it would have been very honest for man that he alone would have been created with such a glorious and beautiful body that he could have walked in smooth and bare skin. But we have now lost such honor. For we must cover our bodies with more diligence and care, not only for the sake of necessity, but rather to prevent disgrace, than other animals, which are covered and protected by nature.
- So this chapter emphasizes the work of the sixth day somewhat more clearly, namely, how man was created with special, well-considered counsel; and how a garden was made in Eden, in which man would like to dwell and walk with pleasure; how also ultimately, with the prohibition of the tree of knowledge, good and evil of the future church is decreed and ordered by God Himself, an outward service, by which they would have proven their obedience to God, if it had remained without Satan's deceit and cunning, so as it was made. And so Adam, as some think, was the same night with his Eve in paradise until the following Sabbath. But what happened on the same day will be reported in the following chapter.
172 L. 1, 177-17". Interpretation of Genesis 3, 1. W. I, Sbb-SSI. 173
The third chapter.
First part.
From temptation to fall.
V. 1. And the serpent was more cunning than any beast of the field that God the LORD had made.
In the previous chapter we heard how man was created on the sixth day in the image and likeness of God, that his will should be good and pure, and that his reason or understanding should also be sound, so that what God wanted or said, man should also want, believe and understand. Such pure and perfect knowledge must necessarily be followed by the knowledge of all other creatures; for where the knowledge of God is perfect, the knowledge of other things under God must also be perfect.
These things show how terrible and horrible the fall of Adam and Eve must have been, by which we have lost the mind of reason, so gloriously and beautifully enlightened, and the will, which was directed according to God's word and will. Thus we have also lost the honor of our bodies, so that now walking or being seen naked is the greatest shame, which at that time was the most beautiful honor and a special advantage of the human race over all other animals. But like all this, the greatest harm is that not only is all this lost, but it is followed by a reversal and turning away of the will from God, so that man does not want or do what God wants and gives, item, that we do not know what God is, what grace is, what mercy is, nor what sin is in itself. These are truly terrible infirmities, and those who do not understand or see them must be blinder than a mole. Experience teaches us much of such sorrow, but we cannot fully feel how great it is.
We cannot look at the image in the state of innocence, as we can grasp and understand it, in which the will was good and the reason was righteous; in addition, the body of man was full of the highest honor and glory. If we now consider the loss and deprivation of such gifts, we can reflect and understand to some extent what a shame and sorrow original sin is.
(3) Therefore, they give rise to many great errors that make light of this terrible damage, and philosophically speak of corrupt nature as if it were not corrupt. As they say, then, that the natural powers have remained intact not only in man's nature but also in the devil. But this is obviously false. For what and how little of it has remained, we can see and feel to some extent; but how much of it we have lost, they truly do not see who still argue that the natural powers have remained intact. For the will, which should be good and righteous and please God, be obedient to God, trust God and use the creature rightly and with thanksgiving, is lost, so that our will makes a devil out of God, shies away and is frightened when God's name is mentioned, especially when it is pressed with God's judgment. But does this mean that the natural powers are intact?
4 Now consider other lesser things, which are far below God. The marriage state or union of man and woman is ordered by God, but how terrible is it after sin? what nonsense and rutting is in the flesh? Therefore, after sin, this union is no longer done publicly as a work of God, but even married people flee the light and hide themselves. So we still have the body, but, dear God, how miserable and wounded and corrupted in many ways! We also have the will and ver-
174L .i, iTs-iA. Interpretation of Genesis 3, I. W. i, sss. 175
But how in many ways it is shattered, insane and weakened! For as reason is darkened and weakened by great and various ignorance, so also the will is not only broken and destroyed, but is even turned away from God, is hostile to God, and rushes with desire to evil, since it should do the opposite.
Therefore, one should not so surely make such manifold corruption of nature harmless or small, but great, namely, that man has fallen from God's image, from God's and all other creatures' knowledge, from the most honest nakedness into blasphemy, into hatred and contempt of God, yes, that is even more, into enmity against God; not to mention the cruel tyranny of the devil, to which this wretched nature must be subjected for the sake of sin. Therefore, I say, let such things be made great, so that where the greatness of the harm and the disease is not rightly recognized, the remedy is not recognized nor desired. For the more you revile and belittle sin, the more grace will also become small and little.
(6) Now this is what Moses said above, that Adam and Eve were not ashamed when they were naked. Neither of them burned at the other with vile lust, but when one looked at the other, they recognized God's goodness, rejoiced in God and were secure in His goodness; since we now not only cannot escape sin, but also fall into despair and enmity with God. Which terrible case clearly enough indicates that the natural powers have not remained intact.
7 But even more insolently may the sophists say this of the devil, in whom there is much greater enmity against God, resentment and rage, than in man: if he was not created evil, but had a will that was according to God's will, which he has lost; has also lost the most beautiful and purest mind, and has been transformed into an abominable spirit, which rages and rages against its Creator. For is this not the greatest disruption, that he has been turned from God's friend to the
most bitter and obdurate enemy?
(8) But against this they bring Aristotle's saying, when he says that reason always stimulates and drives to the best; they also presume to confirm this saying with other sayings of the holy Scriptures, item with that, that the philosophers say that right reason is the cause of all virtues. Now I do not say that this is not true when it is understood of the things which are subject to reason, as when it is said how to rear and govern cattle, build houses and sow fields: but in higher and superior things it is not true. For how can one call reason righteous that is hostile to God? and how can one call the will good that resists God's will and does not want to be obedient to God?
9 Therefore, when they say that reason directs and leads to the best, you say, yes, to the best of political and civil affairs, of which reason can judge; in the same it says, judges and leads to that which is honest and useful in the flesh and in the world. But how can it be called good in higher and spiritual matters, because it is without all knowledge of God and has even turned away from God's will? Now this is also known, when one teaches about the knowledge of God, and deals with the fact that reason may be set right again, then it is found that those who want to be of the best reason and will (that I call it so) are most bitterly hostile to the gospel.
(10) Therefore, in theology, we should first say that reason in man is most hostile to God and God; secondly, the will, since it wants to be most honest, is most contrary to God's will: as from this comes hatred of the Word and persecution of pious Christian teachers. Therefore, as we have understood, we should not minimize but rather magnify this harm that has come upon human nature because of the sin of our first parents: then it will follow that we will lament our sorrow and misery, and sigh for the Lord Christ, your only physician and helper, who for this reason has received from the Father
176L . 1, 181-IN. Interpretation of Genesis 3, 1. - W. I, L "L "s. 177
is sent, that these damages and wounds, which the devil has inflicted on us through sin, may be healed through him, and that we may return to eternal glory through him.
(11) As for the history described by Moses in this chapter, I have given my opinion before, namely, that I believe that this temptation and temptation happened on the Sabbath, so that Adam and Eve were created on the sixth day, Adam first, and Eve in the evening. The next day, early on the Sabbath, Adam preached to Eve about God's will, how the most gracious Lord had created the whole paradise for the benefit and pleasure of mankind; that he had also created the tree of life out of special kindness, from which the strength of the body could be renewed and constant youth preserved; but he had forbidden one tree, the knowledge of good and evil, from which one was not allowed to eat, therefore one had to keep and render such obedience to a kind Creator. Perhaps, as he told her about it and led her around in the paradise, he would have shown her the same forbidden tree. Thus, Adam and Eve, in the most splendid perennial of innocence and righteousness, full of all peace and security for the sake of trusting in such a kind and gracious God, went about naked and bare, speaking of God's word and commandment, praising and thanking God as is proper on the Sabbath. There, unfortunately, Satan came and reversed all this within a few hours, as we shall hear.
Here again a whole bunch of questions is found. For cheeky people ask: Why then did God let happen and allow the devil so much that he tempted Eve? Why did Satan pursue her in the form of a serpent rather than another animal? 2c. But who can show the cause of all things that the divine majesty, as we see, has caused to happen? Why do we not rather learn with Job Cap. 9, 2. and Cap. 33, 13, that God cannot be accused in court, nor can He be held accountable to us for the things He does or causes to happen? Why do
Do we not also agree with him that grass and trees are not green all year round? Just as I believe that there would have been a constant spring in paradise, without winter, snow and frost, which are now after sin. But all this is in God's will and power, and we have enough to know it; but to ponder and inquire about it more really and more closely is an ungodly presumption. Therefore we, who are the clay of His hands, Isa. 64:8, should refrain from disputing about such things and not judge God our Lord, but rather let Him judge us.
(13) Therefore, let this be the answer to all such questions and arguments, that it pleased God that Adam should try himself and exercise his ability. As he still does today; when we are baptized and placed in Christ's kingdom, he does not want us to be idle, but to practice his word and gifts. That is why he allows us poor and weak people to be sighted by the devil. In this way we also see that the Church, which is now, praise God! swept and cleansed by the Word, must stand in constant danger and struggle. For the Sacramentarians, Anabaptists and other swarm spirits are stirring up, attacking and tempting the Church with all kinds of temptations; in addition, there are also other internal trials and temptations. God allows these things to happen, but not because He has decided to leave the church or to let it remain in trouble and perish, but, as the Book of Wisdom says in Cap. 10, 12, the church and devout Christians are left in the battle so that they may overcome and learn by experience that wisdom is the strongest of all.
(14) Here is another question, whereof it may be argued with less danger, but with more profit; namely, why do the Scriptures thus involve all things, and not rather clearly and openly say, that the angel, being fallen, took hold of the serpent, and spake by him, and deceived Eve? To this I answer thus: That the Scriptures have thus involved it, so that it would be reserved for the Lord Christ and His
178 L.l, iW-iss. Interpretation of I Genesis 3, I. W.i, sss-sss. 179
Spirit, which should shine through the whole world, like the sun at noon, and open and discover all the mysteries of the Scriptures. And because such spirit of Christ was in the prophets, they understood such parables of the Scriptures.
(15) Now I have said that the serpent (as the animals have different gifts among themselves) was especially cunning by nature, therefore it was more convenient for the devil's game than other animals. And there is a clear testimony of this here in the text of Moses, who says that the serpent was more cunning than all animals on earth. We are now surprised that there is such a strange cunning in the fox to pursue; likewise a peculiar wit and skill to flee the danger: as it is known that when he is tired, he throws his tail to the dogs that chase him; if the dogs now catch him with great impetuosity and stand still, he takes a great run and thus escapes. There are other animals like this, whose special cunning and dexterity amaze us. But in the serpent all these things were special and excellent, therefore it became a convenient and comfortable tool for the devil to chase Eve.
She said to the woman, "Yes, should God have said that you should not eat from all the trees in the garden?
(16) Of this temptation the sophists also dispute what manner of temptation it was: whether Adam and Eve sinned with idolatry, or with pride, or safety, or with the mere eating of the apple? But if we want to think about this matter diligently, as is proper, we will find that this was the highest and most severe challenge and temptation. For the serpent attacked the good will of God, and subjected himself to prove from the prohibition of the tree that God's will against men was not good, and thus attacked the very image of God and highest ability that was in the perfect and not yet corrupt nature; yes, he subjected himself to and endeavored to turn back and abolish the very highest will of God.
service that God Himself had ordained. Therefore, we argue in vain that it was this or that sin, for Eve is tempted to all sins by being driven to act against God's word and good will.
017 And Moses therefore spake very carefully, saying, The serpent spake; that is, with that word he controverted the word. But the word which the Lord had spoken to Adam was this: "Do not eat from the tree of the knowledge of good and evil. This word was Adam's gospel and law, his service to God and obedience that he could render to God in this innocence. This is what Satan is doing, and this is what he is doing to turn back, and this is not his only intention, as the foolish and inexperienced think that he is pointing out the tree to them and instructing them to break fruit from it. He does indeed instruct them, but he adds a different and new word to it, as he is still wont to do in the church.
(18) For if the gospel be taught pure and true, men may be assured of their faith, and beware of idolatry. But where this is done, Satan does not celebrate, but subdues and tempts himself in many ways, either to lead people away from the word, or to counterfeit it. Thus, even in the time of the apostles, many heresies arose and were stirred up in the Greek church. One taught that Christ was not the Son of God; another said that he was not the Son of Mary. As even today the Anabaptists impudently and ungodly say that Christ took nothing of Mary's flesh. And in the lines of St. Basil, some have specially dared to deny that the Holy Spirit is God.
(19) We have also had examples of this kind in our lines, in which, after the pure doctrine of the gospel has come to light again, there have been found many a tempter of the works and of the word of God; and there are other temptations besides these, and they do not cease, such as that the devil drives men to fornication, adultery, and other abominations and vices. But this temptation, when Satan GOt-
180-L. i, i"-iM. Interpretation of Genesis 3:1. W. i, 2"-"7". 181
The one that attacks the word and works is far more serious and dangerous and especially affects the church and the saints.
- In this way, Satan makes himself at Adam and Eve, so that he takes away their word and they abandon the word and trust in God and believe his lie. And when this has happened and he has brought it to this, it is no wonder that a man becomes proud and a despiser of God and men, becomes an adulterer, a murderer 2c. Therefore, this is certainly the sum and origin of all temptations, which brings with it the fall or transgression of all God's commandments. For unbelief is the cause and origin of all sins, and when the devil has either wrested or counterfeited the word from the hearts and brought them to unbelief, nothing is difficult for him anymore. So, since Eve allowed herself to be deprived of the word by lying, it was very easy for her to get to the forbidden tree and break an apple from it.
Therefore, these are foolish thoughts that the sophists and monks have here, that after Eve had seen the tree, she had more and more desire to break off the apple, until finally, overcome by the desire, she brought it to her mouth. For this was the highest temptation, namely to hear another word, and to depart from that which God had spoken before, namely, that if they had eaten of the tree they would die. But let us look at Moses' words one by one.
First, Satan imitates God. For as God had first preached to Adam, so he preaches here also to Eve. And it is true, as it is said in Proverbs: In God's name all misfortune arises. For as from God's word, if it is righteous, comes blessedness, so also from it comes destruction, if it is counterfeit. But I do not call the falsified word only the verbal preaching, but also the inner thoughts, delusion and good judgment, if they fall away from the word. And Moses indicates such here with the word: "They spoke." For this is how the devil dealt with it, that he led Eve away by his speaking from that which was
God had said. And so, after he had removed the word from the way, he corrupted the best will that man had before, so that he went against God; he also maddened and corrupted the mind, so that he doubted God's will. From this follows a disobedient hand that goes against God's commandment to break the apple; then also a disobedient mouth and teeth that go against God. In sum, unbelief or doubt in God and His word is followed by 'all evil. For what can be worse than disobeying God and obeying the devil?
(23) Such cunning and wickedness of Satan is followed by all heretics, who, under a pretense of goodness, tear God and His word out of people's eyes, and present them with a new God, who is nowhere. For when one looks at their word, they seem as if there is nothing more holy, nothing more devout. They testify with God that they seek the benefit and happiness of the church with all their heart; no one curses those who preach false doctrine more than they do; they confess and let themselves be heard seriously, as if they desire with the utmost diligence to spread God's name and glory far and wide. And what can one say? They do not want to be regarded or held as heretics or teachers of the devil, and yet they do nothing else but suppress the right doctrine and obscure God's knowledge.
(24) For this reason the case is soon over; for careless people let themselves be led away by the word into dangerous disputations, and after they are not satisfied with the word, they ask how and why this or that happens? Just as Eve, as soon as she hears the devil put the word in doubt, is lost, so also when we doubt whether God wanted us miserable and damned sinners to be saved by Christ, it is easy for us to be deceived and put on fool's caps, and persuade ourselves as if we had to be saved by works.
So the devil can soon paint a new god, so that people do not even notice it. For he also gives a word,
182 L. i, 187-189. Interpretation of I Genesis 3, 1. " i, ""-^74. 183
but not such as is given by God, namely that one should preach repentance and forgiveness of sins in the name of Christ, but such that one acquires forgiveness of sins when one becomes a monk 2c. and prays, fasts and sings a lot 2c. So when God's word is changed or falsified, new gods come, as Moses says in his song, which our fathers did not honor, Deut. 32, 17.
(26) Such snares of the devil are to be known, and are good. For if Satan taught that one should kill, commit fornication, disobey one's parents, anyone could soon see that he smelled something forbidden by God; therefore one could easily beware of him. But here, when he puts forward another word, disputes God's will, and speaks before the name of God, of the church, of the people of God, one cannot so easily beware of him, but it requires a sharp judgment of the spirit that we can distinguish between the right and the new God; just as Christ makes a distinction when the devil wants to persuade him to say that the stones should become bread, that he should let himself down from the pinnacle of the temple. For there he wanted to persuade him that he should undertake and dare something without God's word. But he could not deceive Christ as he deceived Eve. For Christ keeps the word and does not allow himself to be led away from the right God to a wrong and new one. For unbelief and doubt, by which one departs from the word, is actually a source and origin of all sins; but because the world is full of this, it remains in idolatry, denies the truth of God and makes itself a new god.
27 Thus a monk is an idolater, because he makes these thoughts as if this were the way to eternal life, if he keeps to the rule of Francis or Dominic. But this means to paint a new god in front of oneself and to practice idolatry. For the right true God says that this is the way to eternal life, if one believes in Christ. Therefore, when such faith is gone, unbelief and idolatry follow, which gives the glory of God to works. Thus are
All Anabaptists, Sacramentarians and Papists are idolaters, not because they worship stones or wood, but because they abandon the Word and worship their own thoughts.
Therefore this text belongs to us, so that we learn from it that this temptation of the devil was the beginning of the original sin, when he led Eve away from the word of God to idolatry, against the first, second and third commandment. For that is where these words actually belong: "Yes, should God have said?" This is a terrible audacity of the devil, that he makes a new God and denies the first true and eternal God with such great defiance and presumption. As if he wanted to say: "You are truly fools, if you believe that God has spoken in this way; for God is by no means one who asks whether you eat or not. For since it is the tree of the knowledge of good and evil, how can you accuse God of such envy that He would not have you be wise?
- But this unspeakable wickedness shows sufficiently, although Moses only remembers the serpent and not the devil, that Satan was the author and master of this deal. And the fathers and prophets, although these things are complicated, have seen through the enlightenment of the Holy Spirit that this was not the serpent's doing, but that in this serpent was the spirit that was hostile to innocent nature, of which Christ clearly says in the Gospel John 8:44 that he did not exist in truth and was a death-slayer and liar. For clearer and clearer to indicate that this would be God's and man's enemy, has actually belonged to the gospel.
(30) But the fathers saw this very thing, and thus concluded: It is certain that at that time all creatures were still in perfect obedience, according to this saying: "God saw all that he had made, and behold, it was very good. But here such a spirit arises from the serpent, which is God's enemy and falsifies and perverts God's word, so that he
184 " i, iM-i-i. Interpretation of Genesis 3, 1. W7. 185
put the innocent man into sin and death in such a way. Therefore, it is clear and evident that there was something evil in the serpent, which actually wants to be called God's adversary, a lying spirit and murderer, in whom is the greatest and most horrible presumption, that he is not ashamed to falsify God's commandment and to drive man to idolatry, because he knew well that through this idolatry the whole human race would have to die and perish. These are truly terrible things, if we want to consider them rightly: we also see that among the papists and other cults and sects there are examples of the same presumption, so that they falsify God's word and deceive the people.
Eve at first resists the tempter finely, for she is still governed and guided by the spirit that shines before her; as I have shown above that man is perfect and created in the image of God; but in the end she does not endure, but allows herself to be persuaded.
But on what day the angel fell is uncertain, whether it happened on the second or third day of creation. This alone can be proven from the gospel, that Satan fell from heaven; as Christ testified in Luc. 10:18 that he saw him fall. But whether at that time the heavens were completed or still raw and unfinished, I do not know. So this disputation does not really belong in this place. But this really belongs here, that we see that the greatest wickedness and the most horrible presumption are here with each other, that this spirit is not afraid to doubt the commandment of the divine majesty, especially because he knows what a great misery of the whole human race would follow.
- Secondly, one should also consider the special cunning of the devil, which can be seen first of all in the fact that he touches the highest powers of man, and assaults and challenges the image of God, namely the will, which was right against God. "The serpent's cunning," says the text, "was greater than that of any beast of the field." But this cunning is above all the natural cunning of the serpent, in that it is with man.
The serpent was not able to do this by natural power because it was subjected to the rule of man. The serpent was not able to do this by natural power, because it was subject to the dominion of man. But the spirit that speaks from the serpent is so cunning that it can overcome man and persuade him to eat of the fruit of the forbidden tree. Therefore, a creature of God that is good does not speak in this way, but the most severe enemy of God and of man, who is also a creature of God, is not created so evil by God, "for he does not exist in truth," as Christ says John 8:44. This follows clearly from the Gospel and this text.
- then this cunning is also noticed by the fact that Satan attacks the human nature where it is weakest, namely the female person, Eve, and not the man, Adam. For even though they were both created equally righteous, Adam was above Eve. For just as in the whole of nature the male power surpasses the female, so also in perfect nature the male was somewhat above the female. That is why the devil must not make a move on Adam, because he sees that he is a little more excellent: for he is afraid that his pretensions might fail him. And I also believe that if the devil had first tempted and attacked Adam, Adam would have won. He would rather have trampled the serpent under his feet and said: "Be quiet, the Lord has commanded us to do something else. That is why Satan tries Eve as the weaker part and tries her strength, because he sees that she relies on her husband in such a way that she does not think she can sin.
(35) And here again we have a reminder of divine permission that the devil is forbidden and allowed to attack the animals, as he attacks the serpent here. For there is no doubt about it, it will have been a real serpent, in which Satan dwelt and held conversations with Eve. But that one disputes about it, whether it looked like a human face, is ridiculous. For the serpent was a beautiful little animal before the fall, otherwise Eve would not have talked to it so surely. After the fall
186 L I. 1S1-1M. Interpretation of Genesis 3:1. " I, S77-L80. 187
Interpretation of Genesis 3:1.
But not only has the beauty of the serpent changed; for God threatens it that it should crawl on the earth afterward, since it had previously walked straight like a rooster; item, that it should eat the ground and the earth, since it had eaten better fruits before; But this security is also lost, which Eve had at first; because we flee from the serpents, they flee from us again, and nature has come to such harm because of sin; just as we have lost the honor of walking naked, the sincere will and pure mind. I also believe that the serpent has lost much of his cunning, which Moses praises here as a special gift of the Creator. As the serpent is therefore evil among the animals, I believe that it was first beautiful, good, blessed and lovely, so that not only man but also the other animals loved it and enjoyed it. That is why she was very useful to Satan for this purpose, so that he spoke through her and brought Eve down.
These are my thoughts about the natural serpent, which Satan wanted to abuse, which before was the most beautiful little animal without a poisonous tail and ugly scales. For all these things came upon them afterward for sin's sake; as we see that in Moses there is a law that the beasts which had done a death stroke should be killed again, for no other cause than that the devil sinned by them and killed man. So also the serpent was punished as a testimony of this fall and devilish wickedness.
37 As far as grammar is concerned, the Latin text gives the little word aphki by cur, why. However, although it is not almost inconsistent with the opinion as it stands here, it is not actually given enough. For the first and greatest challenge is when one disputes about God's counsel, why God has made this or that so? But to my mind, the little word cur, how or why, does not have so much to do with it, but rather lies in the word elohim, God; for this makes the challenge stronger. As if the serpent wanted to say: You are truly very mad and foolish, if you think that God did not want you to be
eat from this tree, who has made you masters of all the trees in paradise, yes, he has created them for your sake. How can he, who has granted you everything, not grant you the fruit of this tree, which is so sweet and lovely? For this is Satan's way of taking away the word and the knowledge of God from them, so that they may think to themselves and conclude: "This is not God's will, God did not command this. For the fact that he has this opinion also confirms what follows, since the serpent says: "You will not die. For the devil is all interested in how he may deceive us from the word and faith, that is, from the right and true God, to a false one.
(38) And all devils follow this way; as Arius said: Do you think that Christ is God, who himself clearly says that the Father is greater than I? So also the sacramentarians: Do you think that the bread is the body of Christ and the wine his blood? Christ never thought of such uncomfortable and inconsistent things. When people dwell on such thoughts, they gradually get away from the Word and fall into error.
39 Since this is the main part of all contestation, that one doubts whether God has said this, the emphasis is to be placed more on the word "God" than on the word "should," which gives a weak understanding. Therefore, I like it better to read, "Should God have said that you should not eat from all kinds of trees in the garden?" For Satan does not go there primarily to ask the reason why God said this, but rather so that Eve may be persuaded and believe that God simply did not say it, so that he may take away her word and win it away. For he sees that reason is easily deceived when God and the Word are lost under God's name and Word. To this end, it is also spoken in the most insidious way, that it speaks in general and sums up all the trees. As if to say: You have a general dominion over all animals, should God, who has given you such a general dominion over all animals, not also give you a general dominion over all animals?
188L. i, is3-iss. Interpretation of Genesis 3:1-3. W.i, Ćso-sss. 189
have all the trees? Rather, you should consider that just as God has subjected the whole earth and all animals to you, so he has also given you the use of all the things that grow from the earth.
(40) This is certainly a great temptation, so that she will be able to make Eve's heart think that God is not against herself. For if he had given them a general power over all creatures at the same time, he had also given them power over all trees. And so it follows that the commandment not to eat from the tree is not God's commandment, or at least not to be understood as if God did not want one to eat from the tree.
So Satan puts two temptations before you, so that he may seek one thing. The first is, God has not said this, therefore you may well eat from this tree. The other is: God has given you everything, therefore you have everything and this one tree is not forbidden to you 2c. Now both temptations are to lead Eve away from the word and faith. For this commandment given to them by God not to eat of this tree proves that Adam with his descendants, even if nature had remained perfect, would have lived in faith until he was taken up from this temporal life into the spiritual. For where the word is, there is also necessarily faith. Now here is a word that he should not eat of this tree, otherwise he shall die. Therefore Adam and Eve had to believe that this tree was contrary and hostile to life; therefore faith is also included with this commandment.
We, who have passed from sin to righteousness, and from the mortal body to the immortal, also live by faith. But we have another word, which Adam did not have in the perfect nature, who was simply to be transferred from the natural life to the spiritual. That is why I said above that this tree in the middle of paradise would have been like a church, in which this word of God would have been preached, that the other trees were all wholesome and healthy, but this one alone was harmful.
Therefore, they would have learned to be obedient to GOD and perform this service, that they would not eat of it, because GOD would have forbidden it.
(43) Thus, the uncorrupted, perfect nature, which had righteous knowledge of God, nevertheless had a word or commandment that was above Adam's understanding and had to be believed. But this commandment was given to the innocent nature so that Adam should have a sign or way to serve God, to give thanks to God, and to instruct his children. But because the devil sees this and knows that it is above man's reason, he tempts Eve to first consider whether or not this is God's commandment and will. This is the origin and main cause of all temptation, when reason, without the Word, dares to judge God and His Word by itself.
44 For God intended that man should have cause for obedience and outward worship by this commandment; item, that this tree should be a sign by which man proved that he was obedient to God; but because Satan makes it a matter of dispute whether God commanded this, he deals with it by turning man away from such obedience and causing him to sin.
(45) This would have been the only blessedness if Eve had stood and stood on God's commandment, and had not allowed herself to be seduced by other disputations, whether God had commanded it; and after God had created all things for the sake of man, whether this one tree was created to corrupt man? It seems as if it were wisdom to inquire into these things thoroughly and actually: but as soon as the heart begins to indulge in such disputations, it is done. Now let us hear what Eve answers.
V. 2. 3. Then said the woman unto the serpent, We eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden God hath said, Eat not of it, neither touch it, lest ye die.
In the beginning it is still well: Eve makes a difference between the other trees and this one and tells God's commandment. But there she sinks down, because she experiences the punishment.
190 L i, i "L-iss. Interpretation of Genesis 3:2-5. W. i, rss-sss. 191
counts. For she does not tell it thus, as she had threatened God. For he had said plainly and directly: "Whichever day ye shall eat thereof, ye shall surely die. She does not take this statement, which is to be understood as absolute and bad, as absolute, but adds, "that we may not die at all. This is a noticeable falsification that should not be ignored. For it indicates that Eve wavered from faith to unbelief, since as the promise demands faith, so does the threat. Therefore she should have concluded: If I eat of it, then I will surely die. This faith, however, Satan assaults and attacks so deceitfully that Eve adds the little word "perhaps". For the devil had already persuaded her to think that God would not be so cruel and merciless that he would kill her for the sake of an apple; thus her heart was already drenched with the devil's poison.
Our text is badly given here because it reads as if Eve were telling her words, when she is telling God's words and adds the word "perhaps" from her own to God's words. That is why the deceitful spirit has so soon found out and started its deceit. For he primarily sought how he could lead Eve away from the word and faith, which he has now brought so far that Eve falsifies God's word, that is, he had turned her away from God's will, as St. Paul says, so that she followed him, 1 Tim. 5, 15. But this is the beginning of the fall, to turn away from God and turn to the devil, that is, not to remain steadfast in the word and faith. When the devil sees such a good beginning, he presses on with all his might and opposes it as if it were a wall that hangs and has fallen down, so that he oppresses Eve.
V. 4. 5 Then the serpent said to the woman: Ye shall not surely die: but God knoweth that in the day ye eat thereof, then shall your eyes be opened, and ye shall be as God, and shall know what is good and what is evil.
This is Satan's rhetoric, so that he may even oppress the poor female, after
when he sees that she has turned away from God and has decided to listen to another preacher. Since he says above (v. 1): "Should God have said", he obviously did not deny the word, but sees how he questioningly made Eve doubt it. Since he now sees that he has brought it to this, he starts here with the highest presumption to deny God's word altogether, to punish God with lies and to accuse Him of being unkind and cruel. He is not satisfied with the fact that Eve had added to the word of God and said: "perhaps," but now turns the doubt into a denial: "you will not die.
(49) Now we see here how terrible a thing it is when the devil begins to tempt a man, for one fall always follows another, and a seemingly small sin causes a grave and great fall. A great sin was that Eve turned away from God and His word and listened to the devil; but much greater is the one that happens here, that Eve falls in with the devil, who punishes God with lies and, as it were, strikes her with fists; therefore, she is no longer turned away from God alone, as in the first temptation, but starts here with the devil to despise God, to deny God's word, and believes the father of lies against God's word.
(50) This shall be a trial unto us, that we may learn what a man is. For if this has happened in nature, while it was still righteous and perfect, what will happen to us? And the examples are before our eyes: for we see that many of those who praised God with us in the beginning of the gospel, and gave thanks that he had restored his word to the day, have not only fallen away again, but are also against us.
51 Thus, when the Arians began to fall away from the faith of the divinity of the Son of God, they soon fell into such nonsense that they became enemies of the true church and persecuted it most cruelly. We have also seen similar examples in the case of the Anabaptists. For after first being led by the devil to the doubtful word "perhaps," they then turn the "perhaps" into a "not" and become "not" from "perhaps.
192 L. I. lss-soo. Interpretation of Genesis 3:4. 5. W. I, LSS-SSS. 193
Apostates from God are also God's persecutors. For they follow their father, the devil, who, after he fell from heaven for the sake of sin, Luc. 10, 18, has become the most fierce enemy of Christ and His Church. Such examples are not lacking today. For we have no greater enemies than those who have fallen away from our teachings. For from this sin follows this frightening speech, Ps. 14, 1.: "The foolish say in their heart, There is no God." For they are not satisfied with the fact that they are fallen, that they have turned away from God, but they also have to dispute God and His word.
(52) For this reason we must have this rule in particular, which we should look to and take refuge in throughout life, as if it were a sure anchor: that when we are certain that what we have and confess is the word of God, we fall into it with simple faith, and do not arrogantly dispute about it. For all presumptuous disputations entail a certain fall.
(53) The word of the Lord Christ concerning the Lord's Supper is clear: He says of the bread, "This is my body, which is given for you," and of the cup, "This is the cup of the New Testament in my blood. Now, when the sacrament enthusiasts abandon the faith of these words and dispute how this can be, they gradually end up denying and disputing the word of Christ outright, as happens here to Eve.
So also, since Arius thinks of God as the simplest unity, he first states this proposition: Perhaps Christ is not God. After that, he puts together so many inconvenient and unfounded things that he defends them completely and concludes with certainty that Christ is not God. And there is nothing wrong with the fact that John says John 1:1: "The Word was God"; nor with the fact that Christ is called baptizing in the name of the Father, the Son and the Holy Spirit, Matth. 28:19; nor with the fact that we are commanded by God to believe in Christ, to worship Him and to call upon Him, Acts. 13, 39. Ps. 97, 7. But how could we do anything more imprudent and presumptuous than that
we presume to judge GOD and His Word, who are to be judged by Him?
Therefore, one should simply stand and insist that when we hear God say something, we believe it and do not argue about it, but rather take our reason captive to the obedience of Christ. Here belongs the saying of Isaiah 7:9: "If ye believe not, ye abide not." For even if we were to go astray and tear one another apart, we would never understand how it is that the eye sees, the ear hears, or what the soul is; and yet we carry all these things about us, and use them every day and every moment in all our works. How then shall we understand the things which are above all our five senses in the word alone? As it is written in the word alone, that in the supper the bread is the body, and the wine the blood of Christ. Therefore we should believe it; we should not understand it, nor can we.
As for this text of Moses, these were very simple and simple words: "From the tree in the middle of Paradise you shall not eat," but reason did not understand the cause of these words, why God wanted it that way. Therefore, as soon as Eve inquisitively investigates this and is not satisfied with the fact that God had commanded and said it, she is lost. And this temptation is a true example of all temptations, by which the devil challenges the word and faith. For before Eve gets the air to eat the apple, she has already lost the word that God had said to Adam. If she had kept this word, the honor towards God and the faith would have remained in her; since, on the other hand, after having lost the word, she finds in herself God's contempt and obedience towards the devil.
This is useful for us to know, that we learn to stand firm in temptation, as Peter says in 1 Epist 5:9, and to resist the tempter, so that we hold fast to the word and close our ears and do not let in what is not according to the word. For such suffering and temptation of Eve is our doctrine, that we should not turn away from the word and the temptation.
194 L. I, Aw-sos. Interpretation of Genesis 3:4, 5. W.I, SSS-BN. 195
Let faith lead away and the like have to suffer.
- that follows in the text: "God knows that your eyes will be opened," or "will become open," has two meanings; for one can either understand it as if the serpent had said it so that Eve should become angry with God, as he would be unfavorable to her, since he had forbidden her such a useful fruit; or, as I understand it, that he praises God with it, so that he might the more easily captivate and seduce Eve. As if she wanted to say: God is truly not such that he wants you to live in darkness, without knowledge of good and evil; but he is kind, does not begrudge you anything that can help and be of some use to you, and will also be well pleased that you are like him.
When the devil praises our Lord God, he certainly has a shear knife in his hand and intends to cut off the throat of man. For this case is very easy and soon to happen, if to that, to which the desire otherwise carries you, also the pretext of the word and will of God comes. This causes me to understand that Satan has said this, rather to persuade Eve that God is kind, than that he wants to judge her into thinking that God is envious. But I leave everyone free to follow whatever opinion he wants. The sum of it is that he tries to lead Eve away from the word and to persuade her to do what was forbidden in the word. For he is a bitter enemy of the word, because he knows that in its obedience stands all our salvation.
(60) But here it is not asked uselessly: How is it that Eve does not yet feel her sin? For even though she had not yet eaten the apple, she had already sinned against the word and faith, since she had turned from words to lies, from faith to unbelief, from God to the devil, from worship to idolatry. Since this is the main part of the sin (for breaking off the apple was not the main part), how is it that death did not follow soon after? how is it that she does not feel her sin? yes, how is it.
that after eating the apple, she does not feel death before persuading Adam to eat it too?
(61) The schools dispute various things about the highest and lowest part of reason, and say that Adam is the upper part and Eve the lower. But let us leave such unlearned and scholastic things and follow the right understanding, which is this.
First of all, God is long-suffering, which is why He does not let the punishment follow the sins soon; otherwise we would soon perish in the sins. Such long-suffering of God is abused by the devil, who finds it useful and convenient for his purposes that man does not feel the sin soon. Therefore it happens that because the punishment stops, Satan makes the heart full of certainty that man not only does not notice that he has sinned, but also takes pleasure and joy in his sin. As we see in the case of the pope and the papists, if they could see with their eyes and hearts the torment and torture of consciences, yes, of people's damnation, to which they bring them through false teaching, they would undoubtedly change their teaching. But now the devil makes a noise before their eyes and blinds them, as it were, so that they cannot see God's wrath and their judgment; therefore, in the midst of their most grievous sins, they live with all security, joy and rejoicing, flaunting and throbbing as if it were well done.
This is exactly what happened to Eve. Through unbelief she had fallen away from the word in lies, therefore she was already dead before God's eyes. But because Satan still holds and restrains her heart and eyes, she not only does not see nor feel death, but gradually gains more and more desire for the apple and tickles herself in this idolatry and sin. If she had not left the word, it would have been an abomination in front of her to look at the apple in such a way that she would have wanted to eat it; now, however, she deals with this sin with pleasure. Since she would have run away before, if she had seen another reaching for this tree, she cannot wait now, because the sin is breaking out of the heart and the other limbs.
196 ".I, ""-rai. Interpretation of Genesis 3:4-6.'".i"i-s". 197
pervades. Therefore, this lust and desire to eat the apple is like a plague arising from sin, which is finally followed by death, although Eve, because she sins, does not feel it, as follows.
Second part.
From the miserable fall of man.
V. 6: And the woman saw that the tree was good to eat of, and pleasant to look upon, that it was a good tree, because it made one wise: and she took of the fruit, and did eat, and gave it also unto her husband, and he did eat.
Notice here how sin gradually creeps and is poured into all the senses. For what does Eve fail to do that serves to make sin greater and more serious, after she believes the devil against God's commandment that she will not die, but rather that her eyes will be opened so that she may know what is good and what is evil? Her eyes cannot see enough, and she considers it a small thing that she has God's knowledge and right reason, but also wants to know what is evil. This is actually the devil's natural poison, that she wants to be wiser than she is commanded by God. For this wisdom is death, and obviously hostile and contrary to the wisdom of God in the Law, which makes it consider as righteousness that which is sin, and as the highest wisdom that which is the utmost and greatest foolishness.
For this reason there is once again an emphasis in what the Latin text has left out, namely, that the tree has pleased her and moved her to pleasure, that it has made her wise. For in all temptations and temptations the devil is wont to bring it about that the farther a man gets from the word, the more learned and wise he lets himself think. Thus the sacramentarians consider it great wisdom to say that bread is bread, that wine is wine, and not the body and blood of Christ. And so Arius thinks that he has achieved great fame and something special, because he has found from some sayings that he draws on his error evil and unjust.
that the Word was before the creatures, but was still created. Thus the Anabaptists also consider this to be great wisdom, so that they can mouth off and blabber impudently that the water cannot touch the spirit or the soul, but only affects the bare skin, and therefore baptism does nothing for the forgiveness of sins. As we know, then, that such swarm spirits have baptized without water in some places, and yet boast that they have never disagreed with us in doctrine. And it is true, there is a wisdom, but a devilish wisdom, which is contrary to the word and wisdom of God. This is the devil's own temptation, that he makes us as wise against and above the word of God as he himself was in heaven; and this temptation of wisdom far surpasses all other gross temptations with fornication, avarice, pride and the like.
66 The word hiskil means to be wise, therefore maskil means a wise man and a prudent man; as Psalm 14:2: "God looks from heaven on the children of men, to see if anyone is wise and asks about God"; and Isa. 52:13: "My servant" jaskil, "will do wisely": but it actually means wisdom, by which God is known. Eve had this light or knowledge in her heart before, like a bright sun, because she had God's word, then also the knowledge of all creatures. But because she was not satisfied with this wisdom, she wanted to climb higher and recognize God differently than He had revealed Himself in His word. This is the terrible case, by which it loses the right wisdom and falls into the highest darkness and blindness.
But as the devil did then, so he does now. God tells us not to believe the gospel of His Son and thus be saved. This is the true wisdom, as Christ also says John 17:3: "This is life eternal, that they may know thee, that thou alone art true God, and that thou hast sent Jesus Christ. A monk despises this wisdom and turns to another thing, puts on a cap and girds himself with a rope, vows chastity 2c., and thinks that he thus wants to please God and become blessed. This is the high wisdom
198 2 i.Interpretation of Genesis 3:6. 7. W. i.""-sss. 199
The reason for this is that the devil and original sin have planted in this wretched nature the vainness of worship and religion, so that people abandon the word that God has given for salvation and fall into their own thoughts. Just as Eve, who was created in the right wisdom, lusted after another wisdom apart from and against God's word, and for the sake of this wisdom sinned so manifold with all her senses, with sight, thoughts, desires and actions.
(68) Therefore, do not listen to those who still argue that it is a cruelty that this whole nature has been miserably corrupted and put to death and other miseries for the sake of an apple. For when Epicureans hear this, they laugh it off as a fable. But whoever reads and contemplates the text diligently can easily see that the bite of the apple is not the cause, but the sin, that Eve sins against both tables and against God and his word itself; and sins in such a way that she throws God's word far away from her and becomes completely the devil's disciple.
(69) This can in no way be disparaged or diminished, for the causes of this punishment that we have upon us are great and important, namely, such an abominable sin and abominable turning away from God. This is what we should look at and think about, and not only speculate on the broken and eaten apple. For those who only look at this work and not at the sin from which this work followed, they cannot avoid it, they must accuse God of cruelty, that he has struck the whole human race with such great punishments for the sake of such a small sin. Therefore, they become God's enemies and despair, or, in an Epicurean way, they ridicule it as a fable.
- Therefore, one should look at the word. But this is the word of God. As great as the word is, so great is the sin that is committed against it. This sin oppresses and brings under itself the whole of nature: for how could nature here be obliged and overcome that sin which is so great and exuberant that it cannot be measured? Therefore, if one is to overcome this sin, he who brings with him abundant righteousness, namely God's Son, belongs to it.
And this also shows Satan's cunning. For with the sweetness of the apple he does not first make Eve sin, but attacks the highest virtue of man, namely the faith in the word. Therefore, unbelief and turning away from God is the root and origin of all sins, just as faith is the origin and root of righteousness. And Satan first leads away from faith to unbelief. Since he had brought it about with Eve that she no longer believed the commandment given by God, he then easily persuaded her to touch the tree, break the apple from it and eat it; for the outward disobedience follows the sin that is committed in the heart. And so the nature of sin is to be considered according to its proper greatness and gravity, in which we are all lost. Now follows how sin is revealed with its punishment.
V. 7 Then the eyes of both of them were opened, and they saw that they were naked; and they wove fig leaves together, and made them aprons.
(72) I have said above that all the temptations of the devil are of the same kind and form, namely, that he first tempts (faith) and leads away from the word, and then sins follow in the anchor table. For this we learn ourselves, that it is so. What follows belongs to the description of sin, what form it takes when it is in the works, and what it is like when it is done and over. Because it is in the works, it is not felt; otherwise, if we thought about the misery and harm it brings, we would think about it and turn away from it. But because the harm is hidden, after we have come from faith, we continue safely and take hold of the work: as Eve took hold of the apple, after she was persuaded against God's word that she would not die, but her eyes would be opened and she would become wiser. When she has heard the devil's poison, she reaches out her hand to the forbidden fruit and eats it with her mouth, thus sinning through all the senses of body and soul; and yet she still feels the sin.
200 L i,ros. Interpretation of I Genesis 3, 7. W. i, rsg-soi. 201
She does not, because she eats the apple with pleasure and makes her husband do the same.
This is the same in all temptations and sins, both of lust and of anger and avarice. For since sin is in the works, it is not felt, nor does it frighten or bite, but presents itself in a friendly, sweet and merry manner. And it is no wonder that it is the same with us, who are poisoned by the poison of original sin from the sole of our feet to the crown of our heads, because it happened while nature was still perfect. That is why we see how godless people, then also the swarming spirits, who either never had the faith or fell away from it again, are as sure as they are so vehement and obdurate to defend their error, so that they also do not refuse to die. For this is the characteristic of sin, that it cannot be felt for a time; but when it is afterwards revealed by the law, it oppresses man too much.
- But before this revelation, because sin is in the works, Eve's eyes are not open, otherwise she would have died before touching the apple. But because the eyes are not yet open and unbelief remains, the desire for the forbidden apple also remains, as does the desire to gain wisdom, which was also forbidden; and so poor Eve is swallowed up body and soul in unbelief, so that she cannot see that she is doing evil. Such examples of certainty are found in church history. Arius thought he was now in heaven because he had found how to mock and reject the sayings of the divinity of Christ.
But this security does not last forever. For as soon as Eve's eyes are opened, she remembers the law which she had forgotten before, by which she was forbidden to eat from this tree. And before she knew this law, she was without sin; as Paul also says Rom. 7, 9: "I lived without law"; not that the law did not exist, but that he did not feel the threat and punishment of the law: therefore he made himself believe that he was without sin. For "through the law comes knowledge of sin," Rom. 3:20,
and when the law comes to life again, sin also comes to life at the same time. Moses indicates this in this story of Adam and Eve, because he says: "Their eyes were opened"; as if he wanted to say: The devil had not only blocked Eve's eyes, but also her heart through the unbelief and disobedience of all members, inwardly and outwardly. But since the sin is accomplished, he is pleased to have their eyes opened and to see what they have done. For here the devil seeks another hold, that those who have sinned should die in despair and perish.
76 Therefore this history is like an interpretation of Paul's saying, when he says Rom. 3, 20: "By the law comes knowledge of sin. For the law does nothing but reveal and bring to life the sin that lies dead or asleep before the knowledge of the law; as it is said to Cain Gen. 4:7: "If you are not righteous, sin will lie dormant until it is revealed." For because it is in works, it rests; but when the law comes, the eyes are opened, that man may remember what God has commanded, and what punishment He has ordained and decreed for the transgressors. When this happens, so that the law reigns in the conscience and becomes powerful, then the right knowledge of sins is there. Which a human heart cannot bear, where God does not particularly comfort. That Moses therefore says that after they have eaten the apple they see that they are naked, is not in vain; but if one thinks about it diligently, one finds that in it the original righteousness is beautifully and wonderfully described.
77 The scholastics argue that the righteousness in which Adam was created was not in Adam's nature, but was like an ornament or gift, so that man was first adorned; as when one puts a wreath on a beautiful virgin, which wreath is not a part of the virgin's nature, but is something special and separate from nature, which comes from the outside and can be taken away again without violating nature. Therefore
202 " i, 208-21". Interpretation of Genesis 3:7. " i, "n-^o". 203
They speak of man and devils, saying that although they have lost the righteousness in which they were created, they have kept their natural powers pure, just as they were created in the first place. But from such teaching, because it belittles original sin, one should beware as from a poison.
- and rather we are to take it for granted that righteousness was not a gift that came from outside and was something distinct from the nature of man, but was truly natural; that is, that Adam by nature loved God, believed God, knew God 2c. For these things were as natural in Adam as it is natural for the eyes to see the light. But if the eye is wounded and corrupted, you can rightly say that the nature is wounded and corrupted: so after man has fallen from his natural righteousness into sin, you can rightly and truly say that the natural powers are not intact, but are corrupted by sin. For as it is the nature of the eye to see, so it was also natural in Adam's reason and will that he knew God, trusted God, and feared Him.
Who would be so foolish and nonsensical as to say that the natural powers are still intact, because we know and feel that everything is lost? And yet, in schools, nothing has been more common than this opinion. But how much more awkward and uncomfortable it is to say this about the devils, of whom Christ says in John 8:44 that they do not exist in truth, and of whom we ourselves know that they are the greatest enemies of Christ and His Church! Now these intact natural gifts of God, knowledge, faith, love, fear, were in man, which the devil has so corrupted through sin that just as leprosy infects the whole body, so the will and reason are so injured and weakened through sin that he not only no longer loves God, but also flees Him and is an enemy of Him, and would rather be and live without God.
- that is why here is finely described the
Corruption that came instead of the initial righteousness and honor. For that they did not see that they were naked was an honor. But how can nature be more profaned and corrupted than that being naked and bare, which before was an honor, now becomes the highest disgrace? For the sake of healthy and pure eyes no one is ashamed, but unshaped, dull and evil eyes are not considered an honor, but one is ashamed of them. Thus, in the state of innocence, going naked was the greatest honor: but now, after the fall, Adam and Eve, seeing that they are naked, are ashamed and seek aprons to cover the shame. But how much greater is this shame, that the will is mad, the understanding corrupted, and the whole reason defiled, counterfeited, and even transformed? Is this what intact natural powers mean?
But see what follows from this, if one concludes that the initial righteousness was not in the nature, but was a superfluous gift, added to the nature of man. Does it not follow that, just as you say that righteousness was not of the nature and character of man, so sin, which followed, is not an essential and natural thing in man? Will it not also follow that Christ was sent to be the Savior in vain, because original righteousness is taken from our nature as an alien added thing, and the natural powers still feast intact? What more shameful thing can a theologian say (against himself and his own office and profession) than when he teaches like this?
- Therefore, we are to flee and shun such idolatry as the true pestilence and corruption of the holy Scriptures, and rather follow the public experience that teaches us that we are conceived and born of impure seed, and from inherent impurity have ignorance of God, certainty, unbelief, hatred and enmity against God, disobedience, impatience and other abominable and grievous sins and infirmities, which are so sunk and planted in our flesh, and this poison so far veins through the flesh, body and soul,
204 L. I, S1O-S1S. Interpretation of I Genesis 3, 7. W. I, 205
Blood, marrow and bone, through the will, understanding and reason is so pervaded that not only can it not be taken out completely, but it is also not recognized for sin.
A pagan poet said that it is not a great shame for a young man to whore and live in fornication; but such words must be held in favor of pagan people. But it is the most shameful thing that Christians, and those who want to be experienced in the holy scriptures, incline to this opinion that mere fornication is not a sin. And monasteries and cathedrals unanimously prove it with their life and conduct. If this happens in an outward sin, what do we judge from impurity of the heart and inward inclinations, which godless people do not consider a sin?
(84) Thus, man does not understand that the honor of the naked form is lost through sin. For the fact that Adam and Eve walked naked was their highest adornment and honor before God and all creatures. But now, when we are naked, we not only flee from people's faces, but we are also ashamed of ourselves, as Moses says here of Adam and Eve. Now this shame indicates that the faith and trust in God in the heart, which they had before sin, was lost. That is why Adam would have shied away, even if he had been blind, from letting God and man see him naked, so that through disobedience the trust in God was lost.
Nevertheless, all this proves that the hereditary righteousness of man was natural. But now that it has been lost through sin, it is clear and obvious that the natural powers have not remained intact nor perfect, as the scholastics rave. For just as it was natural for man to go naked in full trust and security towards God, and thus to please God and man, so now, after sin, man feels that such nakedness of innocent nature is displeasing to God, to himself, and to all creatures; therefore he makes himself aprons and covers his body. But is this not a change of nature? Nature remains there, but
corrupted in many ways! For trust in God is lost and the heart is full of unbelief, fear and shame. So, too, in nature the members remain as God created them: but having previously let themselves be seen naked with honor, they are now covered as shameful and dishonest members because of the inward infirmity and lack that nature has lost trust in God through sin; for if we believed, we would not be ashamed.
From this corruption, which followed for sin's sake, another harm followed, namely, that Adam and Eve were not only ashamed of being naked, which before had been a special honor and adornment, but also made themselves aprons to cover those members of the body as the most shameful, which by their nature were the most honest and glorious. For what is more noble in all nature than the work of procreation? which work is not assigned by God to the eyes, nor to the mouth, which we consider to be honest members, but to this part of the body, which for sin's sake we must call shame, diligently veiling and covering it so that it may be seen by no one. Just as in innocent nature the whole work of procreation was completely holy and pure, so after sin the leprosy of fornication has attacked this part of the body. That is why those who live outside of the conjugal state feel the most wicked lust and ardor. Again, when those who are married do not control their affections and attractions and maintain love and unity among themselves with all diligence and care, they also have many temptations.
(87) Do we not yet want to grasp and feel what an ugly and disgusting thing sin is, since fornication cannot be controlled by any counsel or remedy, not even by the state of marriage, which is ordained by God for the remedy of the weak nature? For the majority of those who are married live in adultery and sing this common song about their wives: "I cannot be with you, nor can I be without you. And does this disgusting disgrace arise from the very-
206 i, 2I2-S14. Interpretation of Genesis 3, 7. 8. W. i, 3<>"-sis 207
the most honest and glorious member of our body, which I call the most glorious member for the sake of the work of childbearing, which is the most glorious work because it sustains the human race. Thus sin turns the most honorable and useful members into the most shameful members.
For this would not have been in Adam and Eve, but because they were full of faith against God, they would have, as often as they wanted to beget children, come together with all the heat and stimulation that is now in the sinful and leprous flesh, and would have done it with wonder at God's order, with obedience and the highest discipline and modesty, as we now come together to hear God's word and serve God. We have lost all this through sin, so that we can only understand it negatively and not positively. For from the damage that we have upon us, we must deduce what good we have lost. We still owe God thanks for the rest that remains from this work of procreation, however frail and corrupt it may be, and which we need for the church and the police.
- but it is to be wondered at, that in all the languages of the scribes there is not a single point that shows that the naked or naked form, which was previously most honest, has become disgraceful and shameful through sin. And does Moses alone teach us this, who shows in the shortest terms that man, having fallen from faith, has become disgraced, and that the honor of the natural members has become the highest shame and disgrace, so that they had to cover Adam and Eve with aprons.
(90) The word chagorah is in the plural here, and actually means a girdle: so that you understand that the fig leaves have covered the loins and hips everywhere, and the limbs, which were the most honest before the sin, have been covered and hidden as shameful limbs, and are not worthy to be seen. O what a terrible fall from grace! For thus their eyes are opened, that they regard that which was in itself the most honest, as the most shameful.
This is still the case today. When the law comes, we first see what we have done, and there seems to be such a shame in the manifest sin that hearts are frightened by it and cannot bear the sight of it. That is why they try to cover it up. So no one wants to be considered a thief, an adulterer, a murderer, if he is the same. And so the heretics do not recognize their error, but defend it most stubbornly and want to be regarded as members and teachers of the right church. And in order to obtain this, they make the apron of fig leaves wide enough, that is, they try everything that wants to serve them to color and disguise their error. This kind of sin can also be seen in children, who, although they are often taken in by the deed, nevertheless seek it out and use all kinds of means to persuade another's parents and excuse themselves. This is what people are wont to do: even if they have been found guilty of wrongdoing and have been seized, they still try to find an excuse and do not want to be disgraced, but to be considered pious and righteous. And this poison is also put into nature by sin and is permeated, as this text testifies.
Third part.
Of the judgment that God holds over our first parents after the fall, and of the account that He demands of them.
V. 8. And they heard the voice of God the Lord walking in the garden, when the day was cool. And Adam hid himself and his wife from the presence of God the Lord under the trees of the garden.
This is now the third harm of the original sin, which proves that the hereditary righteousness is lost. And here Lyra again confuses himself with the interpretations of the rabbis, some of whom interpret the coolness of the day from the place between noon and evening. Some understand it from the time that this happened around the evening, when the heat decreases and the wind begins to blow. My
208 n 1, 214-21". Interpretation of Genesis 3, 8. W. 1, 312-315. 209
Opinion is this, that one understands the coolness simply for the wind: that after the conscience had been convinced by the law, Adam and Eve were frightened if they heard a rustling leaf. As is seen in fearful people, when they hear a beam creak, they are afraid the whole house will collapse; when they hear a mouse, they are afraid the devil is present and wants to strangle it. For by nature we are all so frightened that we are afraid even where it is safe and without all danger.
Thus Adam and Eve, after their consciences have been convinced by the Law and they have lost trust in God and now feel shame before God and before themselves, are full of fear and terror, so that when they hear a breeze or the wind, they soon think that God is there to punish sin and hide. I also think that Moses called the voice of the Lord walking in the garden the wind or the whispering of the wind, which went before the Lord appeared to them; as Christ says of the wind in the Gospel John 3:8, "You hear its whispering." For when they have heard the rustling of the leaves, buffeted by the wind, they have thought, Behold, the Lord is here, and will exact punishment from us.
94 For this reason, when Moses says soon after: "when the day was cool," I think that he wants to explain himself with this. As if he wanted to say: There was a voice like the air of the day, so that the emphasis lies in the word: "of the day"; for he does not say about the wind in the night, no doubt because it makes the terror, which followed the sin, great. As if to say, "They were so fearful that even in broad daylight they were afraid of the rustling of a leaf: what would have happened if God had come in darkness and at night? for there the terror is much greater. For as the day is fearful, so the night is fearful and terrible. Therefore, the fear and terror that Adam and Eve felt in broad daylight is also a clear and certain sign that they had completely fallen away from the faith.
95 And this. I hold, be the right understanding of this text; for it agrees with the threat in Moses, since he says 3 Mos. 26, 36. of the punishments, which are to follow the sins, that the sinners should be afraid of a rustling leaf and flee from it, as from a sword. For when a man's conscience is struck and terrified, he is so oppressed that not only can he do nothing, but he cannot even think; as it is said in a battle, where the soldiers cannot move a hand for fear and terror, but let the enemy choke them. Such a horrible punishment follows sin that the conscience is horrified by the rustling of a leaf, even that it cannot stand the most beautiful creature, the light of day, by which we are naturally refreshed.
Therefore, you see here once again the greatness of original sin, which is born with us and implanted in us through the sin of our first parents. This also makes it all the more difficult for us to understand what the first righteousness was. For in the first place there was in man an excellent faith and trust in God, so that he would not have been afraid even if he had seen heaven fall.
How joyfully and confidently does Eve talk to the serpent? We do not talk like that to a little dog or a little chicken that we have brought up and accustomed. That is why they did not seek holes to hide in before the sin, but stood upright and praised God with upright faces; but now a rustling leaf frightens them. O how is this such a heavy. Falling from the highest security, trust and desire against God, they fall into such a terrible fear that man flees from God's face more than from the devil, if he saw him present! For Adam and Eve do not flee from the devil, but from God, their Creator, they flee: they considered him more serious and more to be feared than the devil, whom they consider better; for they do not flee from him. Therefore, this fear is actually a fleeing, hatred and enmity before God.
- here you shall also see how the sin
210 L. i, sis-sis. Interpretation of I Moses 3, 8. 9. W. i, sis-317. 211
and becomes greater and greater until it becomes exuberant and exceedingly sinful, as St. Paul uses to call it Rom. 7, 13. For first man falls from faith into unbelief and disobedience, but unbelief is followed by fear, hatred and fleeing from God, which finally bring despair and impenitence. For where would a heart take refuge when it is so afraid and frightened of God's presence? Should it flee to the devil? This is neither useful nor advisable, and yet it happens. For this history shows that God created man and made him master of everything, and yet he flees from God and is nothing to which he is more hostile and can tolerate more evil. For otherwise he would not turn away from Him, would not flee from Him, nor be terrified by His voice when He comes, not at night, nor with thunder and lightning as on Mount Sinai, but in broad and bright daylight, when the air is fine and the leaves of the trees stir and move a little. Therefore, there is nothing weaker and more miserable than a conscience that is shocked by the law of God and begins to see and feel its sin. This is what makes Adam and Eve flee from their God and Creator and take refuge in a very bad protection, namely to cover themselves and hide among the trees.
(99) Therefore it is to be seen here once again how right the will and the reason are after the fall into sin. For that the will is wrong and unjust is proved by this deed, that they let themselves be tempted by that which is forbidden by God, and so let themselves be tempted, as those who disobey God, but obey the devil. So now we cannot doubt that reason is corrupt and counterfeit, because we see the plot by which Adam and Eve think to be safe. For is this not the highest folly: first, to subject themselves to impossible things, as they do because they flee, from which they cannot flee nor be hidden; second, to make their escape in such a foolish way that they think they are safe under the trees, since they have no iron wall?
no great mountains nor crevasses were able to protect?
When faith and confidence in God are gone, then follows terrible fear in the will; and when the most beautiful gifts, as wisdom and understanding, are gone, then follows the most extreme foolishness, that one submits to the most foolish ways of impossible things. Original sin is such a deep pity, and yet this is hardly a prelude; for the matter has not yet come to a conclusion and judgment, which is much more horrible and terrible.
V. 9. And God the Lord called Adam, and said unto him, Where art thou?
This is the description of the judgment. For after Adam is frightened by the consciousness of his sin, he flees from God, and feels that not only paradise, but the whole world is becoming too narrow for him, so that he does not dare to remain safe anywhere. Therefore, in such fear he shows his foolishness that he thinks of fleeing from sin, since he had already fled too far from God. For sin is in itself a true renunciation of God; therefore it would not have been necessary for him to make another escape. But this is the way and nature of sin, that the farther a man has gone from God, the farther he desires to go from Him. And he who has once become a fugitive and an apostate remains a fugitive forever. That is why it is said of the punishment of hell that this will be the greatest fear and torment, that the wicked will always want to flee, and yet feel that they cannot escape; just as here Adam also always wants to flee, since he is already seized and caught.
(102) When Moses says that God called Adam, it is to be understood that He called him to court and demanded it. But here the question is about the person through whom God called Adam. And it is not foolishly taught to say that God arranged all this through the ministry of angels and that an angel represented God and spoke to Adam in the person of God, as the authorities do when they speak or do something, not in their person,
212 L I, SIS-"21. Interpretation of I Genesis 3:9. 10. W. 1, 317-320. 213
but speaks or does in God's stead; therefore the Scriptures also call the judgments that are done and held by men God's judgment. For this reason, I am not displeased that Adam was called by an angel and told that it was impossible for him to escape.
- But it is to be noted in particular that Moses says that Adam was called when on the sixth day alone we received the word of God not to eat of the forbidden tree. Just as he alone had listened to God's commandment, so he alone was summoned to court. Eve, however, because she also sinned and fell away from God, must also listen to it and be subject to the punishment.
These words: "Where are you?" are words of the law, directed and spoken by God into the conscience. For although everything is discovered and known before God, Hebr. 4, 13, He still speaks according to our mind, because He sees that we want to avoid (and flee from) His sight. Therefore, that he says, "Where art thou?" is as much as if he said, "Thinkest thou that I see thee not? For he wants Adam to see and feel that he who is hidden is not hidden from God, and he who flees from God has not fled from him.
For it is the nature of every sin that we foolishly try to flee from the wrath of God, which we cannot escape. And this is the highest foolishness, that we rather think of fleeing from God than of returning to Him, and yet the sinful nature cannot come back to God. How do you think Adam must have felt when he heard this voice? For behold, there he stands before the judgment seat of God and is called to punishment, having foolishly hoped that he could hide and conceal himself.
V. 10. And he said: I heard thy voice in the husbandman, and was afraid, because I am naked; therefore I hid myself.
- as Adam had foolishly made his escape, so he also gives foolishly here.
Answer. After the sin he lacks all wisdom and advice. For he wants to teach God that he is naked, who created him naked. Thus he disgraces himself, betrays and condemns himself with his own mouth. He also says that he heard the voice of the Lord and was afraid, since he had heard the voice of the Lord before when he was forbidden to eat from the tree. Why then was he not afraid and hid himself? Why did he stand there joyful and erect, seeing and hearing God before his eyes? But here he is terrified of a rustling leaf. Thus it follows that he is no longer the Adam he was, but has been completely confused and has become another man, that he wants to protect and answer for himself with a false cause. For how can it be true that the voice is the cause of fear, when he was not afraid of God before, but had heard him with pleasure?
Therefore, let us learn that such perverse foolishness always follows sin, namely, that sinners accuse themselves in order to excuse themselves and betray themselves in order to protect themselves, especially from God. As here Adam wants to hide his sin and adorn himself by saying that he does not flee because he has sinned, but because he has heard the voice of the Lord; he is frightened of this, and is ashamed because he is naked. But the poor man does not consider that he did not have this fear before, nor was he ashamed that he was naked. For since God had created him thus, why should he be ashamed of the nakedness that God had created? Before, he had walked naked in Paradise before God and all creatures, knew that God loved him, and had his pleasure in God; but now he is ashamed that he is naked, flees from God, and hides himself. All of these are certain arguments and proofs for Adam to "condemn himself and" reveal his sin.
(108) Thus the wicked will also condemn themselves at the last judgment, for the darkness and the hiddenness of men's hearts will be revealed, and all men's sin and iniquity will be revealed.
214 L. I, 221--SS. Interpretation of I Moses 3, 10. 11. W. 1, 3LO-SS8. 215
can be read, as it were, in open books. God knows that Adam has sinned and is guilty of death, but asks him to prove by his own testimony that he has sinned, because he flees from God, which is sin, as it is virtue and obedience to flee to God. Adam gives such a testimony about himself, although he hopes to conceal the sin with a lie, because he says that the cause of his fleeing is the voice of the Lord and that he is naked.
Therefore, let us learn that this is the nature of sin. Where God does not help soon and calls the sinner again, he flees from God without end and cessation; and because he wants to excuse sin with lies, he piles one on top of the other until he comes to blasphemy and despair. Thus one sin always drags on another and makes an eternal fall, until the sinner at last blames and accuses God rather than recognizes his sin. Adam should have said: Lord, I have sinned. But he does not do that, but accuses God of sin, and says nothing else but: Lord, you have sinned; for I would have remained holy in paradise after the bite of the apple, if you had been satisfied. For these words indicate that Adam's heart and thoughts had finally stood thus: I would not have fled if your voice had not frightened me.
Thus, even though man is accused of sin by God, he does not acknowledge his sin, but rather accuses God and throws the blame away from himself onto his Creator; so that sin accumulates and increases in countless ways, where God does not come to the rescue with grace and mercy. And yet Adam considers this ungodly and highest foolishness to be the greatest wisdom. For he is so terrified and hasty that he does not know what he is saying or doing, and in wanting to excuse himself, he accuses himself most vehemently and increases sin infinitely.
We should not think that this happened to Adam alone, but we all do this, and our nature does not allow us to do anything else when sin is committed.
is. For we all rather accuse God, because we recognize ourselves as sinners before God, as Adam does here, and says that the cause that he fled was the voice of the Lord, thus considers God to be the author of his flight. This sin is now followed by another. For he who does not spare God, his Creator, how should he spare the creature? Therefore he reproaches God for his nakedness, as if he had created a shameful thing. For through sin he is so deceived that he makes the honor of the naked form a dishonor and blasphemy of God, his Creator.
V. 11 And he said, Who told thee that thou wast naked? Hast thou not eaten of the tree, whereof I commanded thee that thou shouldest not eat thereof?
Here Adam's conscience is touched and struck by a real sting of the Law. As if God wanted to say: You know that you are naked, and that is why you have hidden yourself: I have created you naked, why do you consider it a disgrace? Therefore the fact that you are naked has not disgraced you, nor has my voice frightened you; but your own conscience accuses you of eating from the forbidden tree.
Here Adam was in the midst of death and hell because of God's insistence on him, for he had to confess that being naked was not evil nor a disgrace because it was created by God. But again he recognized that this was evil, that he had an evil conscience from going naked, which he had previously boasted of as a special adornment, and that he was afraid of the voice of the Lord, which he had previously heard with the greatest pleasure. To this sense of sin that God sees in Adam belong these words: If you have a conscience and fear, you must have eaten from the forbidden tree. For no commandment was given thee, that thou shouldest not kill, nor commit adultery, but that thou shouldest not eat of the fruit of this tree: because then thou art afraid, thou thyself showest that thou hast sinned against the commandment.
- so adam has just received that from the
216 L. i, ""-"s. Interpretation of Genesis 3, II. 12. W. i, s-rs-32". 217
He heard the word of the Lord, which he thought. For so he must have thought: I have eaten the apple, but will not confess that I am fleeing because of it, but will conceal the sin, and say that I shrink from his voice, and that I am naked. But because he says these things, he must accuse himself, and hears a conscience within him that reproves him and accuses his sin; in addition to this, God Himself accuses his sin publicly and with dry and clear words, and yet Adam cannot yet be brought to a simple acknowledgment of sin. For thus he says:
V. 12: The woman whom you sent to me gave me of the tree, and I ate.
Behold, how finely the wickedness and nature of sin is depicted here, that Adam can by no means be brought to confess his sin, but denies it and excuses himself as long as he can see a hope and appearance of excuse. Now this is not a miracle, that he first hopes to conceal the sin and rather accuses God, because he recognizes that he has sinned; but this is a miracle, that he persists in the excuse, even after his conscience has convinced him and he has heard from God Himself that he has sinned. For he does not say: Lord, I have sinned, forgive me my sin, be merciful (for the nature of sin is that it does not allow the heart to flee to God, but rather drives it to flee from God), but blames the woman.
(116) As in the schools of the rhetors it is taught that one should either deny the evil of which he is accused, or defend that it has been done justly; so here Adam does both. First, he denies the sin and says that the voice of the Lord terrifies him and not his sin. But since he is thus convicted that he cannot deny the deed, he wants to justly defend it and says: "If you had not given me the woman, I would not have eaten from the tree. Thus he once again attributes to God that he has sinned, and accuses him of his sin.
117: There is no sin in the act of sinning.
once one has departed from the word. First he sinned with disobedience and unbelief; now he sins more with shame and blasphemy, saying, "I did not hear the serpent, I did not lust after the tree when I looked at it, I never stretched out my hand to break the forbidden fruit of it, but the woman you gave me did all these things. In sum, Adam does not want to recognize that he has sinned, but wants to be pure and innocent.
(118) Therefore this piece also belongs to the description of sin and what is the nature of sin. For if the promise of forgiveness of sins or faith is not there, a sinner cannot do otherwise. If God had said, "Adam, you have sinned, but I will forgive your sin," Adam would have cursed sin to the highest degree and would have recognized it humbly and without falsehood. But because the hope of forgiveness of sins is not yet there, he feels and sees nothing but death, because he has transgressed the commandment. But because nature flees from this and shuns it, Adam cannot be brought to the knowledge of sin, but tries in every way how he can roll away the guilt from himself. Thus every sinner is hostile to his punishment. But because he is an enemy of punishment, he also hates both God's justice and God Himself, and subordinates himself with all his might to persuade God and all men that he suffers innocently.
So Adam reduces his sin here, that he did not obey the serpent, nor did he break off the apple. "The woman," he says, "whom you gave me, gave me of this tree." In the same way, people who fall into despair almost feel sin, which, when they come to the realization of their sins, they either confess to themselves or blaspheme God. As one knows from Job that he Cap. 3, 3. 11. says: "Cursed be the day in which I was born. Why did I not die from the womb?" 2c. For they blame God that they have sinned, become impatient and grumble against God that He created them to death and damnation. For a man
218 1, 225-227. Interpretation of Genesis 3, 12. 13. ". 1, 82"-"28. 219
cannot do otherwise if the hope of forgiveness and the promise of grace are not there. For because death is offensive to nature, it causes despair and blasphemy.
120 Therefore these words, "The woman whom you gave me," 2c., are full of displeasure and anger against God, as if to say, "You have laid this burden on me; if you had given the woman a garden of her own, and had not burdened me to dwell with her, I would have remained without sin; but that I have now sinned is your fault, who gave me the woman.
Thus Adam is presented here as an example to all who sin and despair in sins. For they can do nothing but accuse God and excuse themselves, since they see that God is almighty and could have prevented such sins. This is a terrible thing about sin, when hearts are not lifted up and comforted in due time with the promise of the forgiveness of sins. And this is what the law does when it is alone, without the gospel and the knowledge of grace, namely, that it finally leads to despair and impenitence.
V. 13. Then God the Lord said to the woman: Why have you done this? The woman said, "The serpent deceived me so that I ate.
Now follows the example of Eve, who, having been corrupted by sin, is no better than Adam, who wanted to be considered innocent and blamed God for having given him the woman. Here Eve also wants to excuse herself, and blames the serpent, which was also God's creature, and confesses that she ate the apple, but the serpent, she says, which you created and let walk around in paradise, has deceived me. Doesn't that mean to accuse its creator and to reject the guilt from itself?
. Thus we see that sin is and does one thing everywhere, namely, that it does not want to be sin nor to be punished for sin, but it wants to be righteousness. If it cannot obtain this, it blames God, who punishes sin,
and wants to make him a liar, and thus a human sin becomes completely a devilish sin and unbelief is turned into blasphemy, disobedience into dishonor of the Creator. Therefore, I again call it a devilish and not human sin that the devil is God's eternal enemy, accusing and condemning God eternally, justifying himself above; it is also impossible for him to say from his heart: Lord, I have sinned, forgive me. Otherwise he would still have to hope, as one reads in the history of Saint Martin, that he would come to the forgiveness of sins. But this is impossible, because he does not recognize his sin and blasphemes God, that he acts unjustly and cruelly with the creatures without cause.
Thus we see that Adam and Eve fell and sank into sin in such a way that they could not go any deeper. For from unbelief follows the disobedience of all members and powers in man; after disobedience follows the excuse and defense of sins; after defense follows that man accuses and condemns God. And this is the last degree of sins, namely blaspheming God and attributing to Him that the sin comes from Him. Sin, when it thus rises, cannot get any higher unless hearts are directed and raised by trusting in God's mercy.
That is why it was a terrible state of the church under the papacy. For nothing was seen or heard that could have comforted and sustained a heart in its anguish and distress, without the history of the life of Christ being taught once a year, from which one could see a little where one should seek forgiveness of sins. The rest all pointed from the promise of forgiveness of sins to one's own righteousness. That is why we have seen that in many monasteries people went through their whole life in melancholy and despair and finally died of sorrow and fear in the struggle of conscience. The other brothers (because the doctrine was unknown) did nothing but stand by and idolatrously call upon the saints for help. Thus the poor people had to live without any hope, help and
220 L i, 227-sLs. Interpretation of Genesis 3:13. " i, 22l
Rath, in the highest fear of conscience, die there. But wasn't that a terrible thing?
(126) Therefore, if the whole papacy and all the monasteries could be overthrown with one finger, it should be done for the sake of this one cause, that the consciences are so miserably afflicted and tortured. For there is nothing more dreadful than to be in sins and yet not have, nor know, forgiveness of sins, or comfort and promise of grace. Now the pope has been a cause that the forgiveness of sins has completely gone out of sight. For in the church neither the doctrine nor the service was kept pure or righteous. But if some have been saved, they have been saved by the mere text of the Passion, to which they have adhered with faith, contrary to the will of the priest. For when people were in agony and in their last moments, they were referred to the intercession of Mary and the saints, and they were commonly taught that the mother Mary showed her breasts to the son, but the son showed his wounds to the father, and thus man would be saved through the intercession not of the son, but of the mother Mary.
For this reason I have most diligently exhorted you to give great respect to the doctrine of the gospel. For what happened to Adam and Eve, when sin was present but the knowledge of the promise and grace was not, we see here. And this is also shown by Satan's damnation, for since he does not have the promise of grace, he cannot refrain from sins, enmity and blasphemy. And in this case Adam is somewhat better off, for he is required before the court to come to the knowledge of his sin, and after he has been frightened by his sin, to be raised up again and comforted by the promise of forgiveness of sins. A beautiful text now follows, in which the sermon of the Lord Christ is also included.
(128) As the end and discharge of this transaction indicates God's greatest goodness and mercy toward man, for He turns him back to the forgiveness of sins.
and eternal life through the future seed: so also the beginning of this trade, if we look at it rightly, is much easier and more friendly than Adam deserved. For here is not the cruel figure and gesture that was there on Mount Sinai, where the sound of the trumpets was mixed with thunder and lightning: but here God comes by a very quiet desire to indicate that the punishment will be fatherly. He does not strike and push Adam away from Himself for the sake of sin, but calls him and draws him back from sin. Still Adam, before his sin and great terror, does not understand and see such fatherly concern, nor does he consider that God acts much differently with the serpent. For he does not call the serpent, nor does he ask him about the sin he has committed, so that he might come to repentance, but condemns him immediately.
This shows that Christ, our Savior, also at that time interposed himself as a mediator between God and man. For it is a sign of the highest grace that God, after Adam has sinned, does not remain silent, but speaks, and that with many words, so that he may sufficiently show and expose his fatherly heart. But with the serpent everything is much different. Therefore, although the promise of Christ is not yet here, it can still be seen and felt from such counsel and thoughts of God.
(130) And so Moses has thus far recounted the judgment that God held after the fall of our first parents, when he summoned them before his judgment seat, asked them questions, and heard their answer. The poor people wanted to escape this judgment, but could not, but because they want to excuse themselves, they accuse and betray themselves twice. The woman admits and confesses what has happened, but Adam dares to conceal it, even though, as is the nature of sin, he does not consider it a sin. For if grace does not come to this, it is impossible for a man to do otherwise than to excuse sin and to consider it righteousness. Therefore, God must quarrel with us for and for, so that He may bring us to confess that we are sinners and let Him be righteous, as the 51st Psalm v. 6. says about the confession of sins.
222 L.I, SSS-W1. Interpretation of Genesis 3, 13. 14. W. 1, 331-338. 223
calls. But if the law alone has power and bites, then the frightened conscience cannot make such a confession of itself; as the example of Adam and Eve proves here.
131: And from this text the holy fathers, who read this book much more diligently and faithfully than we do, have drawn many sayings, such as Proverbs 28:1: "The wicked fleeeth, and no man chaseth him"; Isaiah 57:20: "The wicked are like an impetuous sea"; and Cap. 48:22: "The wicked, saith the Lord, have no peace"; item Cap. 49:23: "He that believeth shall not be put to shame"; and again, Prov. 28:1: "The righteous is as a young lion"; item Habak. 2, 4: "The righteous will live by his faith." Christ also took a wonderful saying from this, John 3:20: "He who does evil hates the light." For this is the way of sin, that it would gladly remain in secret and darkness, and not come into the light; as Adam covered himself with aprons, and fled under the trees. .
132 But here we must also say something of St. Paul's saying 1 Tim. 2, 13. 14: "Adam was made first, then Eve. And Adam was not deceived; but the woman was deceived, and brought in transgression." Almost all of them understand this saying to mean that Adam was not deceived, but sinned knowingly, and did not let the devil persuade him, as Eve did, but did not want to grieve his lust and joy, that is, his wife, and thus loved the woman more than God. They want to confirm this opinion as credible by pretending that the serpent was more afraid of the man than of the Lord and therefore came to the woman, who, even if she was holy, as a weaker creature, was more comfortable to accept the persuasion, and therefore Eve alone was seduced by the serpent, but Adam was not. For the same was entangled both by himself and by the woman. Through the woman, that she gave him the apple; through himself, that after he saw that the woman did not die as soon as she ate the apple, he thought that this punishment, which the Lord had threatened, would not follow.
steals if he has once or twice been able to steal without danger, but if he always saw the executioner and the gallows before him, he would not steal.
(133) I do not punish this opinion, for it shows that both are true, namely, that Adam is deceived and also not deceived. For he was not deceived by the serpent, as Eve was; but he was deceived and beguiled by the woman, and also by himself, that he thought the punishment would not follow, which the Lord had said should follow.
Fourth Part.
From the punishment indicated to the serpent and the devil, acting at the same time from the first promise.
I.
V. 14 Then God the Lord said to the serpent, "Because you have done this, you are cursed before all cattle and before all the animals of the field. You shall walk on your belly and eat earth all your life.
(134) After the judgment has been held and the matter has been diligently determined, the execution of the judgment follows, as it is usually called, in which each one is rewarded according to his work, and yet not one like the other, as we shall hear. But this text is to be considered carefully, first of all because in the whole of Moses such a long speech in the person of God is not found; then also for this reason that here no law is said about what either the serpent or the man should do, but are absolutely vain promises and threats, what good and evil should befall both parts.
135 And it should be especially noted that no law was laid down for Adam after his sin, even though the perfect nature had a law. But it was for this reason that God saw that the nature, now corrupt, could not only not be advised by any law, but would also be so torn apart and devastated that it would
224 i!-1- s3i-23i. Interpretation of I Moses 3, 14. W. i, 338-340. 225
not even one syllable of a law could suffer. Therefore, he no longer weighs down nature, which was already burdened with sin, with the law, but heals sin as a wound with a healing plaster, that is, with the promise of Christ.
But for this he needs a sharp and hot branding iron, which the devil had attached and caused. For just as healthy plasters bite into the flesh when they heal, so the healing promise is given to Adam in such a way that a threat is also made to heal the lust of the flesh with it. But I call lust not only the filthy tickling of the flesh, but the filthiness and defilement of the spirit; as Paul calls it, that we are by nature inclined to idolatry, unbelief, security, and other abominable sins against the first and other tables. In order that such folly and filthiness of nature might be warded off, a sharp rod and branding iron were needed.
However, I wish that I could deal with this text according to its dignity, because it contains and summarizes everything that is glorious and special in the entire holy scripture. And in the first part of this text it is a figure. For God speaks with the serpent, although it is certain that he does not understand such words. For they are not such words as he used in creation and such as we had above, when he said to the animals Gen. 1, 22: "Grow and multiply"; item, v. 11, when he said to the earth that it should let grow herbs and grass and trees; but they are words so that God threatens and promises and does not speak to an unreasonable but understanding nature.
For this reason he calls the serpent, but deals especially with Satan, who had power over the serpent and deceived man through it. Just as the animals and trees perished in the flood because of the sin of man, who is lord over the creatures, and the common people are often also punished because of the sin of the rulers, so it also happened to the serpent that he was punished because of the sin of the devil, who had such great power over him.
The one who abused the serpent has been punished, and yet this punishment of the serpent means and is understood to mean Satan's punishment.
This obscurity has perhaps been the cause that this text, which should be most familiar to everyone, has not been diligently and properly interpreted by anyone that I know of. And I often wonder at myself what the fathers and bishops have done that they have not pondered and explained such a text with more diligence, when the regiment of the church was on their necks and they always had to fight against the heretics. I say nothing of our bishops, for they have nothing more to them than the name, and would more cheaply be called devastators of the church than guards and overseers. But of the old ones I speak, who have distinguished themselves by a holy life and doctrine; among them there is none who would have interpreted this text as it is well worth, and perhaps the business and affairs that are commonly incumbent upon regiments may have prevented them from doing so.
The new teachers are known to have falsified this text and made the word "the same" into a feminine, "the same", and with obvious wickedness and sin have interpreted this text as referring to the Virgin Mary. To Lyra I think it too good; for he has been, as it seems, a pious man, but has thought too much of the fathers. Therefore he lets Augustine lead him out of a very foolish allegory, which Gregorius also follows in his Moralibus, namely, that by the woman one should understand the lowest reason, but by her seed its good effect, but by the seed of the devil his evil input. That now God speaks: "I will put enmity between you and her seed," this is to be understood of the battle, so that the devil, by means of evil input, attacks the lower reason, which is signified by the woman, so that if she consents to lust, the devil may also overthrow the man through her, which is the upper reason; and this is for the serpent to bite the heel; for Satan does not attack in any other way than from below, in that he pretends to the senses what arouses lust.
226 L I> 23"-r3g. Interpretation of Genesis 3:14. W. I, S4V-34Z. 227
Now, dear reader, in such a bright light, what need is there of such dark and clumsy allegories? Let reason be divided into two parts, the upper and the lower; but would it not be more convenient to call the lower reason the one that is capable of governing the household and the police, and not such a beastly lust; and the upper reason the one by which we contemplate the things that are outside the police and the household government and belong to the religion that is indicated in the word of God, in which we neither create nor work anything, but only contemplate and learn? But if one were to speak of it in this way, what would it do to this text? Is it not true that such talk obscures and suppresses the right understanding of the text, and gives in its place a false one that is not only useless but also harmful? For what can reason do or see in matters of religion?
According to this, it is also clumsy and inconvenient to make Eve the lower part of reason, when it is known that Eve was neither less nor inferior in any part, that is, neither in body nor soul, than her husband, Adam. From such a clumsy interpretation came afterwards the pagan and godless disputations about free will; item, that reason is inclined to the best, until the whole theology has become a philosophy and sophistical gibberish.
Therefore, let us abandon such harmful and clumsy foolishness and go a new way, regardless of the fact that the footsteps of the previous teachers lead us to a different path. For we have a predecessor, the Holy Spirit, who through Moses does not pretend to be clumsy allegories, but teaches us about the most important things that have happened between God, your man who is a sinner, and the devil, the author of sin.
First, let us consider that this serpent was a true natural serpent, but the devil attacked and possessed it and spoke through it. Secondly, we also want to believe that the serpent, as an unreasonable animal, did not understand the words that God spoke to it.
but the devil understood it, whom God meant most here. So we simply stick to history and the literal understanding, which agrees with the text; and thus, according to this opinion, the serpent remains a serpent, but possessed by the devil; the woman remains a woman; Adam remains Adam; as this proves, which follows. For the lower and upper reason beget not Cain and Abel, but Adam and Eve, that is, the first men, who through sin fell into death and were put under Satan's kingdom.
The fact that God says to the serpent, "Cursed be thou before all cattle, and before all beasts of the field, upon thy belly shalt thou go," is not according to the opinion, which Augustine and others after him follow, that by the belly is understood tutelage; but because Satan has misused the serpent for sin, the serpent must also bear a part of the punishment, and is thus cursed, that one is most hostile to it among all beasts. But it was not like that from the beginning, but through the curse something happens to its nature, namely that it is now more horrible and more hated than all other animals, since it was the most lovely little animal before the curse. For we experience this in ourselves, that we are naturally afraid of snakes and that snakes also flee us by their nature, so that the snake must also take a part of the curse and punishment upon itself.
But this is not said about the serpent alone, but God has to do with Satan, who is hidden in the serpent. The last judgment is pronounced upon him here, and he must stand before God's judgment here. For God speaks much differently to the serpent than to Adam and Eve, to whom he calls kindly: "Where are you? Who told you that you are naked?" These words indicate the love of God towards the whole human race, that even after sin man is sought and called, and God speaks to him and hears him, which is a certain sign of grace. For though these are the words and judgments of the law that God speaks to Adam, they do not bring him into the world.
228L .r, 23"-rss. Interpretation of Genesis 3:14. W. i, sts-sie. 229
But they carry with them a clear hope that they will not be eternally damned.
But God deals much less kindly with the serpent and Satan. He does not call him, nor does he say: Why have you done this? but rather pronounces a serious and harsh judgment: "Because you have done this" 2c. As if to say: You Satan had already sinned before and were condemned when you fell from heaven; now you have sinned more, abused the serpent and thereby also put man into sin. Therefore, the serpent must first bear this punishment, because having previously shared in the blessings that the other animals have, he must now be under the curse alone.
From this it clearly follows that the serpent before the sin was the most beautiful little animal and was dear and pleasant to man; as now are deer, sheep, little dogs 2c., item, that it went straight and erect. But that she now crawls on the earth does not come from her nature, but from the curse; as from this curse it is also customary that a woman conceives with special pleasure and shame, gives birth with pain, and must bring up the child with toil and labor. For if childbearing and child rearing were without the curse, it would be the most honest work, childbearing would be easy, and child rearing would be the greatest pleasure. Therefore, sin has not only disguised the whole nature in the most disgraceful way, but has also corrupted and maddened it. Nevertheless, our sophists may say that the natural powers remained intact and unchanged after sin, even in the devils.
If the serpent, which the devil had misused for sin, has to bear this punishment for the sake of sin, that it had been the most beautiful before, and now it suddenly has to drag an adder's tail before Adam's eyes, crawl on the earth and become horrible: what do we doubt about the punishment of man, who himself has sinned and even drunk the poison of sin, which was poured into him by the devil? As the Egyptians saw, 2 Mos. 7, 10, not without great astonishment, that after Moses threw his rod there
In the same way, in paradise, after the word of the curse was spoken, the serpent was transformed from the most beautiful and lovely form into the most horrible and shameful.
150 To this curse also belongs that he says: "You shall eat dust", which the allegorists interpret in such a way that Satan would take in the people, who love earthly things, and seduce them. But I have said that God speaks here with the serpent and curses it. There are other animals that eat dust and earth: but the serpent eats dust, so that since it had previously had the advantage over other animals with cunning, beautiful form and loveliness, also with the food that it had in common with man, it must now bear this punishment, that its food and nourishment is also changed.
It is an honor that sheep, cows and other animals eat herbs and fruits of the trees, and after that produce that which also serves man for his food, as butter, milk, meat 2c. This honor the snake had in common with the other animals at first; but now it is cast out from this society and from the common table and life for the sake of sin, that it may not eat even the smallest herb, must not eat apples, pears, nuts, which the mice eat, but raw earth and dust. These are not my words, but Moses', and teach that the serpent's nature has been completely transformed and changed.
Although I have said, and it is true, that God speaks to the serpent in this way, and that these words primarily concern Satan, as will follow more clearly, I do not like it that one wants to draw what is appropriate to the serpent's nature to Satan through allegories, as Augustine does, whom Lyra follows. For the serpent and Satan sin with each other at the same time; although Satan primarily plays the game, the serpent serves as a tool for it. For this reason, God also unites them, since he punishes them; although the serpent only receives a bodily punishment, Satan receives a bodily punishment.
230 1, sss-rtv. Interpretation of Genesis 3:14, 15, W. I, S4S-34S. 231
But another judgment has been appointed for the one who started the game, of which Christ says John 16:11: "The prince of this world has been judged. This judgment will follow.
It is true that they say that the devil no longer walks erect, as does the serpent, but has lost his former form and gesture, but it actually belongs to the meaning of this text. But that I have said that the serpent, before it was cursed, walked straight, is not to be understood as if it walked erect, like a man, but like a deer or peacock. This is now the judgment of the serpent. What follows actually belongs to Satan, and these words depict his judgment and sentence much better than the foolish and uncomfortable allegories. They also give and confirm this certain comfort that the devil has been brought to the point where he cannot rage and do harm as freely as he would like; he would do so even if this seed of the woman were not on his neck.
II.
V. 15. I will put enmity between you and the woman, and between your seed and her seed.
These are the words that actually concern Satan's judgment and punishment, and in which the Christians are given a strong consolation. The previous words, as I said, belong to history and concern the serpent, which, because Satan abused it for sin, bears the punishment of being excluded from the community and society of other animals and no longer has food in common with them, but must feed itself in another way.
And even though this could be interpreted secretly, it does not really belong here, nor does it hold the sting when it has come to a fight. For as far as this matter is concerned, the devil has been cast out of heaven and condemned for sin's sake, and no longer walks straight like an ox or a deer, but creeps or slithers, that is, he may not touch the ground.
He does not continue to attack Christians with public force, but uses deceit and secretly pursues them; which the Christians understand when they look at the word, and see how abominable he is, and have an abhorrence of him. And this gesture, that he thus crawls and does not walk upright, shows that his tyranny is broken and that he cannot harm the church as much as he would like. This can be said according to the secret interpretation: but it does not explain Moses' opinion, therefore it does not really belong here.
- Therefore, if we want to speak of Satan, we should follow other testimonies of the Scriptures, which are real, certain and firm, such as John 8:44: "The devil is a murderer and the father of lies"; item: "He is not established in the truth"; item 1 Peter 5:8: "He goes about like a roaring lion, seeking whom he may devour"; item John 16:11: "The prince of this world is judged.
157 And in the end, who would not see that this testimony actually concerns Satan, because the Son of God is set against him, so that he cannot subject himself to anything by public authority, as if he had a core that fights against him. Therefore, the church is half safe and at peace with this protection, and not only can Satan not touch the church with public force, but his tyranny and eager will to do harm is also broken in others, otherwise he would not let a tree grow up, he would prevent, even strangle and dampen everything that grows on earth, and would not only prevent in a moment that no man, but also that no cattle nor animal would be born and remain healthy. Such a will and intention to harm shows sufficiently that he cannot rage and take hold of himself with public authority, but what he does, he does with cunning and deceit.
158] It should also be noted that this is not said by God for the sake of the devil, for God does not consider him worthy of condemnation, but it is enough that his own conscience condemns him: but for the sake of Adam and Eve it is done.
232 L 1, 240-^2. interpretation of I Moses 3, 15. w. i. Zis-ni. 233
says that those who hear Satan's judgment should be comforted because they see that God is hostile and contrary to his nature, because he has caused man such harm and sorrow. For here, in the midst of the wrath that sin and disobedience have aroused, God's grace and mercy begin to shine forth, and in the midst of the most severe threat, the Father's heart breaks forth, who is not so angry as to reject the Son for sin's sake, but he shows help, yes, he promises victory against the enemy who has deceived and overcome human nature.
For Satan and man are not judged in the same way, even though man fell into sin through Satan. God also does not combine them in punishment, as he could have done by right, but separates them from each other as far as possible. For although He is angry with man for having obeyed God's enemy against His will, His wrath against Satan is much greater. For he simply condemns him and punishes him, so that Adam and Eve see and hear it, and are also refreshed by the condemnation of their enemy, and realize that their condition is better. Therefore, the first piece of comfort is that the serpent, and with him Satan, is accused and cursed for the sake of Adam and Eve.
In this the consolation, which before was darkened with dark clouds, becomes a bright sun, which rises above the clouds and shines with a lovely radiance into the frightened hearts, that Adam and Eve not only do not hear such a curse upon them, like the serpent, but that they are immediately put in the lead and in a battle against the damned enemy, and that with the hope of help, which God would do in the seed of the woman. Therefore, Adam and Eve are shown here the forgiveness of sins and that they are fully accepted to grace, as they are now absolved from guilt and redeemed from death, from hell and this terror and fear, since God's face had strangled them to death before. And if this comfort comes
God does not curse Adam and Eve like the serpent, but it happens that they are left together with the serpent in camps, so that they are not idle. Therefore, this is also for the good of man.
This is the main part of this consolation, that although this enemy fights with cunning and deceit, yet a seed shall be born that shall bruise the serpent's head; for here the final destruction of Satan's tyranny is indicated, although it cannot come off without a fierce battle, which man must fight and struggle. But behold, how unequally it happens in this battle: Man's heel is in danger, but the head remains unharmed and unconquered. Again, by the seed of the woman, not the tail nor the belly, but the head of the serpent shall be trodden down and crushed. And such victory is also given to us; as Christ Luc. 11, 22. clearly says that after the strong one has overcome, the spoil will be distributed. For a Christian by faith overcomes sin, the law and death, so that even the gates of hell cannot overwhelm him.
This first consolation, the source and origin of all mercy and all promises, the fathers and their descendants learned with all diligence. For they have seen that if they were without this promise, the human race would indeed multiply and beget like other animals, but it would be a multiplication and birth to death. Therefore, the same gift of fertility and procreation, which is given to nature by God, is increased here, even sanctified with the promise of such a procreation, by which Satan's head is to be crushed, so that not only his tyranny is to be destroyed and lifted up, but also this nature, which was ordained to death for the sake of sin, is to receive eternal life.
For Moses no longer speaks of the natural serpent, but of the devil, who is the head of death and sin; as Christ says John 8:44 that he is a murderer and the father of lies. Because
234 L.i, ,"-""4. interpretation of Genesis 3:18. 235
now that his power has been trampled underfoot, that is, sin and death have been abolished by Christ, what is left but that we, as the children of God, should be saved? In this way Adam and Eve understood this text, and comforted themselves against sin and despair with the hope of this atonement, which was to take place through Christ; and in the hope of this promise they will rise to eternal life on the last day.
The same shall bruise thy head, and thou shalt bruise his heel.
Who would not be surprised, who would not curse the poisonous and evil counsel of Satan, that he has drawn this text, in which there is so much comfort from the Son of God, to Mary, the virgin, through clumsy interpreters? For in all Latin Bibles the pronoun is in the feminine gender: "and the same shall be trodden down." And Lyra, who was not inexperienced in the Hebrew language, is carried away by this error, as by a water that runs strong and with all its force, to an ungodly mind, that he understands this saying, regardless of the fact that the text is against it, about Mary, through whom the power of the devil was broken and destroyed, but that the Son was the means. And draws on this a saying in the Song of Songs Cap 6, 3: "Thou art terrible, as the heads of armies." Although he refers to this saying as if he had heard it from others, he commits a great sin by not refuting it. The next and new teachers all followed this and misused this very comforting and holy saying for idolatry, and yet no one opposed it or resisted it.
This happened either because of the ignorance or carelessness of the church rulers. Because they did not stand up against idolatry, the pure, righteous doctrine was lost over time and died out altogether. But now, because by God's help and grace it has been brought forth again, these shameful gluttonous bellies publicly let it be known that they do not ask much about religion, but about their sinecures and interest. And because they have the ab
If people are pious and serve godliness, they can ill suffer people to be taught rightly. But blind men do not see that the gospel is such a doctrine that whoever accepts it loses nothing but his sin and eternal death, but gains by being delivered from all idolatry and the devil's kingdom.
166 Therefore, let us thank God that we have also restored this saying completely and again; not that Mary is thereby deprived of her due honor, but that we are rid of idolatry. For when they say that Mary trampled on all the power of the devil by giving birth to Christ, cannot the same honor be due to all other women who were in one line and line before Mary, if they say the former with truth? Yes, such praise and honor will also belong in part to men and to all the ancestors of the Virgin Mary. For where she was not, she would not have been. For she was born in wedlock according to the common course of nature: if then she has trampled Satan by giving birth to Christ, this honor must be ascribed not only to her, but to all her ancestors.
The Scripture teaches us differently, and says Rom. 4, 25, that "Christ was given up for our sins and raised for our righteousness"; item Joh. 1, 29: "Behold, this is the Lamb of God who bears the sin of the world. Therefore, let the Virgin Mary have this honor, that among all women God has graced and adorned her with this privilege, that she should be and remain a virgin and bear God's Son. This, however, should not be taken to mean that the honor of our salvation and blessedness should be taken away from the Son.
- to which we are to preserve and keep with all diligence and care the right and proper understanding of the holy Scriptures and this marvelous light, which opens and shows us the causeless goodness of God, as we are taught of the enmity between the serpent and the woman, about which there is such a figure that the seed of the woman shall crush the serpent with all her might. And has
236 L. 1, 244-24". Interpretation of I Genesis 3, 15. W. I, SS4-ĆS7. 237
The devil understood such a threat well, therefore he still rages and rages with such hatred and enmity against human nature. But Adam and Eve were so encouraged and awakened by this promise that they wholeheartedly accepted the hope that everything they had lost through sin would be restored to them, and they saw with full and strong faith that God would take care of their salvation, because He clearly and in few words promised that the seed of the woman, which would be in the likeness of a man, would defeat and chase away this enemy. For these words are excellent, important and very powerfully set one after the other.
III.
I will put enmity," says God, "between your seed and her seed. As if to say: "You Satan have taken hold of the woman and seduced the man, so that you may be her head and master for the sake of sin: I will pursue you again in the same way by this very means and instrument that you have used. I will take the woman and raise up from her a seed that shall bruise thy head. You have corrupted human nature and subjected it to death because of sin; but I will bring forth such a man from the same flesh, who shall trample on you again, and all your power and strength, and put you down.
So this promise and threat is very bright and light, but it is also very dark: for it leaves the devil in this suspicion, that he suspects all women who give birth, that they would give birth to this seed, when only one woman should be the mother of this given seed. But because he thus threatens in general, since he says: "her seed", or "the seed of the woman", he thereby mocks Satan, that he must fear all women.
In this way, all men are assured of their faith, that from that hour, when the promise was made, they waited for this seed and took comfort against the devil. That is why Eve, when she gave birth to her first son, hoped that she would now have the serpent. And whether this
Although she lacked hope, she knew that this seed would have to be born from her lineage one day, even if it happened when she wanted it to. Therefore, this promise, as far as the people are concerned, was at the same time very clear and also dark.
Isaiah, Cap. 7, v. 14, explained this saying and made it a little clearer when he said that a virgin should conceive. For at that time it was certain that this seed should not be born of the mixture of a man and a woman. But he adds something more, in which he implicates this prophecy, so to speak: that this clear promise remained dark and implicated until Mary gave birth, and witnesses to this birth were the angels, and after them the shepherds and wise men, until this birth was preached and proclaimed through the apostles into the whole world.
Therefore this darkness caused Satan much concern, because it is said here, "I will put enmity between you and the woman," he became hostile to all women in childbirth from that time on, until Christ was revealed, and kept them under suspicion. Again, this darkness in man increased and strengthened faith; so that although every woman easily saw that she was not the one who should bear this seed, yet they hoped and certainly concluded that it must be born of another.
The fact that God speaks of a woman in an individual way, that I call it that, is primarily so that Satan may be mocked, but the pious may be comforted and awakened to faith. Women gave birth to children until the Flood and later until Mary, but their seed could not really be called the seed of a woman, but rather the seed of a man. But that which is born of Mary was conceived by the Holy Spirit and is truly Mary's seed, as evidenced by other promises God made to Abraham and David, according to which Christ was called the Son of Abraham and the Son of David.
175 This understanding was first indicated by Isaiah Cap. 7, 14, who says that a virgin shall conceive. According to this
238 L. 1, 240-^. Interpretation of Genesis 3, 15. W. 1, 387-3". 239
In the New Testament this is clearly interpreted by the angel. Therefore I do not doubt that this mystery is not understood by many saints, who waited for Christ to be born of a woman into this world and redeem the human race, but did not know the ways and means of this birth, but were satisfied with this common knowledge and became blessed, even though they did not know how he was to be conceived and born. For this had to be reserved for the New Testament as a brighter light, and the first world had to be shown something dark for the sake of Satan, whom God wanted to mock and practice so that he would have all the less rest and would have to fear everything.
- But when this promise, which had been made in general, had been a little retracted and limited, and was bound by Abraham first to a certain people, then by the patriarch Jacob to the tribe of Judah, then the devil of other peoples and families was secure and satisfied, and with great deceit and cruelty set himself against this certain line and tribe, until about the time Christ was to come he was completely impoverished, and lay there like a withered stump, from which no one could hope for either leaves or fruit; as also the scripture Isa. 11, v. 1. therefore calls it the root of Jesse, as a rotten and dead trunk.
- God looks at such anger and resentment of the devil here, when he says about the enmity between the serpent and the woman 2c. For the devil first sought out the seed of the woman with venomous and swift hatred among all the peoples of the whole world; and when the promise then came to the lineage of Abraham, we see how many ways he sought and subjected himself to hinder it; How cruelly he also meant the tribe of Judah, to which God had ultimately turned the promise, and inflicted all kinds of misery and suffering on it, until it was finally seen as if it had been turned back and cut off. For at the time when Christ was to be born, poor Mary dwelt far from Jerusalem in
a small and despised town in Nazareth, but in Jerusalem the wicked ruled and were mighty. Therefore, this tribe is likened to a withered vine. But because God cannot lie, the same withered root sprouts again and grows green.
From such cruelty, hatred and enmity against this seed of the woman the devil does not rest and does not leave yet. For as Christ lies in the cradle, he seeks him through Herod, so that he must live in Egypt among the Gentiles. After that he tries and subdues everything against him, until he, finally delivered to the Jews in the garden, has him seized and brought to the cross. Yes, now that he is already dead, his exuberant hatred and resentment cannot be sated, but still fears him as he lies in the grave, and has him guarded. Such a fierce enmity he leads against the Son of God. But because he now sees that he sits at the right hand of God and has escaped far from all his shots and blows, he lies down with all fury and tyranny against his limbs and the poor church. Such danger and all kinds of trouble from the devil are foreshadowed and prophesied in this saying, but we should be firm and strong in the faith and trust of the Son of God, who tramples Satan.
Now I come back to the text. This promise is, as we have heard, very clear and dark at the same time. For God says in general "the seed of the woman", so that he makes all women suspicious to the devil and plagues him with eternal worry and sorrow. Therefore it is a strange synecdoche. "The seed of the woman," he says. This reads as if it were said of every woman in general: and yet God speaks of only one, namely of the seed of Mary, who is a mother without the union with a man. As the first part, "I will put enmity between you and the woman," reads as if it were said in general of all women; for God wanted to make all women suspicious to Satan: again, he wanted to leave the pious a certain hope and to show that they would be assured of their salvation and redemption from all women who give birth, until
240 D. l, s4s-L">. Interpretation of Genesis 3:15. W. i, ssv-sss. 241
to give birth to the one who was to be. So this piece, "between her seed", speaks very individualiter (that I speak thus) of the seed, which alone was born of Mary, who was of the tribe of Judah and trusted to Joseph.
- So this is the text that made Adam and Eve alive and brought them back to life from death, which they had lost through sin; but so that they have it more in hope than in possession. As Paul also often saith, "I die," saith he 1 Cor. 15:31:, "daily." For even if we do not want to call this life, which we have here temporally, a death, it is truly nothing else than a constant walk to death. For just as one whom pestilence has poisoned begins to die as soon as he is poisoned, so this life, after it has been poisoned by sin, cannot really be called a life for the sake of sin and punishment for sin, which is death. For immediately from the womb we begin to die.
But through baptism we are brought back to the life of hope, or rather to the hope of life, for that is the very first true life by which we live before God. And before we come to the same, we are in the midst of death, dying and rotting in the earth like other bodies, as if there were no life left anywhere. But we who believe in Christ have this hope that we will be awakened to eternal life on the last day. So Adam was also awakened by this sermon of the Lord, but not completely; for he has not yet regained the life he lost, but he has received the hope of it, since he heard that Satan's tyranny was to be trampled underfoot and destroyed.
For this reason, this saying includes redemption from the law, sin and death, and shows a clear and certain hope of resurrection and renewal in the other life after this one. For if the head of the serpent is to be trampled underfoot, then death must also be lifted up and eradicated. If then death is to be eradicated, then that by which death is earned must also be abolished, that is, sin. Now if sin is also to be
the law must also cease to exist. And not only does this happen, but at the same time the obedience that has been lost is also restored.
Since all these things are promised in and through this seed, it is clear and evident that human nature, after the fall, was not able by its own power and strength to take away sin, nor the punishment for sin, nor to escape death, nor to return to lost obedience; for this requires greater power and greater strength than men have. Therefore, the Son of God had to become a sacrifice, so that He could perform and obtain such things for us, so that He could take away sin, take away death, and bring back the lost obedience.
184 We are mighty and possess such treasures in Christ, but in hope. And so by hope Adam, Eve and all believers live and overcome until the last day. Death is terrible and an insurmountable tyrant, but God's power and authority make nothing out of what is everything, just as it makes everything out of what is nothing. For behold Adam and Eve, full of sin and death; yet, hearing the promise of the seed of the woman, which should bruise the serpent's head, they hope the very things which we hope, that death shall be abolished, sin destroyed, and righteousness, life, peace 2c. Will be restored. In this hope the first parents live and die and are truly holy and righteous also for the sake of this hope.
So we also live in this hope, and when we die, we keep this hope of life for Christ's sake, to which the word points us, because it tells us to trust and believe in the merit and good deed of the Lord Christ. For we wait in vain in this life for such perfection, that we may be wholly righteous, loving God fully and our neighbor as ourselves. We may come a little closer, but sin, which stirs in all our limbs and clings to us everywhere, either corrupts or hinders this obedience. How therefore this life of ours, because it has death before it, may well be
242 L. I, sso-rsL. Interpretation of Genesis 3, 15. 16. W. 1, 3SL-3SS. 243
death: so also is righteousness covered and laden with sins.
(186) Therefore in hope we keep both life and righteousness, which are things hidden from our eyes and reason, but which shall be revealed in their time. However, our life is a life in the midst of death, and yet remains the hope of life even in the midst of death, because the Word teaches us this, means this, and promises us this; as in Psalm 68, v. 21, there is a glorious consolation: "We have a God who helps, and the Lord God who saves from death. Let us give this title to God, that he does not help in this temporal life alone; just as the devil also helps and assists those who serve him at times, as the examples of the Gentiles show: but that he is a Lord who helps from death, that is, who redeems those who are overcome by death, and brings them into eternal life. He does this, as Moses shows, by crushing the head of the serpent.
187 So now we have how Adam and Eve were brought back, not to the life they had lost, but to the hope of the same life; by which hope they escaped not the firstfruits, but the tithes of death. That is, although the flesh must die temporally, yet for the sake of the Son of God, who was promised to them to bruise the serpent's head, after the temporal death of the flesh they hope for a resurrection and eternal life; as do we. Now follows the other part of this sermon, in which God also threatens with bodily punishment, first to the woman and then also to the man.
Fifth part.
From the punishment, so is implied to the first parents.
I.
V.16. And to the woman he said, I will cause thee much pain when thou art with child; thou shalt bring forth children with pain; and thy will shall be subject unto thy husband, and he shall be thy lord.
This is the punishment that God has inflicted upon the woman, but it is truly a merciful and happy punishment, and it is in accordance with the sentence that has been pronounced against Satan. For if it remains that the serpent's head is to be crushed, then there is certain hope of resurrection from death, and because this hope remains firm and certain, everything that is imposed on man is bearable.
This is also the reason why the holy scripture is so careful not to say anything about the punishment of the woman that is contrary to the serpent's previous judgment. It imposes a punishment on the woman, but nevertheless leaves the hope of resurrection and eternal life. But the death that she deserved by sin she puts on the other and ignoble part of man, namely on the flesh, so that the spirit may live in righteousness for the sake of faith.
(190) So woman is subject to death as far as the flesh is concerned, but as far as hope is concerned, she is free from death. For the judgment that God threatens the devil with, that his head should be crushed, remains certain. Therefore the natural life here has its cross and its death; as Paul also says in 1 Cor. 15:44 that the natural body will die, but a spiritual body will rise again. So in this natural life marriage remains, and the woman must experience the punishment that God has laid on her for sin, namely, that from the time she conceives, afterwards in childbirth, and in the whole of her life, because she bears and brings forth children, she must stand in various dangers. But all this only applies to the natural life or the flesh, and nevertheless the hope of a spiritual and eternal life remains after this.
Therefore, this is certainly a happy and kind punishment, if we want to consider it rightly. For although the punishment and burden laid upon the flesh is burdensome, yet in the same burden or . The hope of a better life is affirmed in this punishment, because Eve hears that she will not be rejected by God. In addition, she also hears that in this punishment she will not be deprived of a better life.
244 D 1. 262-254. interpretation of Genesis 3:16. W. I, SSS-S7I. 24 5
She sees that she retains her gender and remains a woman; she also sees that she is not divorced or separated from Adam and lives alone without her husband. She sees that she retains her gender and remains a woman; she also sees that she is not divorced or separated from Adam to live alone and without her husband; she sees that her motherly honor remains with her. Such gifts all come to the hope of eternal life and will no doubt have been very comforting to Eve. Yes, it also remains to her the greatest and righteous honor that she not only retains the blessing of fertility and remains trusting her husband, but also has a certain promise that from her shall come the seed that will crush the serpent's head.
Therefore, no doubt, even in this sad affair, which seems to be due to the punishment, Eve's heart was full of joy, and she may have comforted her Adam, saying: "It is true, I have sinned; but behold, how gracious God we have, how much he gives us sinners both temporal and spiritual gifts! Therefore we women will gladly bear this anguish, toil and labor, to bear and bear children, and to be subject to you men; for this is a fatherly wrath, because it remains that our enemy's head shall be crushed, and that after the death of our flesh we shall be raised again by our Savior and Redeemer to a new and eternal life: such great and infinite benefits far surpass all the curses and punishments laid upon us by our Father. Adam and Eve will undoubtedly have had such conversations with each other many times and will have soothed and comforted themselves with all temporal accidents and misfortunes.
Just as we should often contemplate the unspeakable treasures of the life to come, and with such thoughts make all temporal hardships and burdens of the flesh gentle and easy; as we see Paul doing 2 Cor. 4:17, 18.: "Our affliction," saith he, "is temporal and light: for it worketh for us an everlasting glory, which is above all things: who look not to the things which are seen, but to the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."
Now tell me if they should not bear all temporal misfortunes gently and patiently, and say that this is the wrath of a father and not of a severe judge or tyrant, who thus take hold of the hope of eternal life and believe God's promise; then also look at the temporal blessing that God has granted us this whole world, that we should use it, has given us wife, children, house and farm, also maintains and increases all this with abundant blessings. But in the serpent, on the other hand, the wrath of a severe judge can be seen, for not only will he not promise help or salvation, but he is also threatened that his head will be crushed. The devil has felt this wrath and still feels it; therefore he rages and rages before the last day with such fury and violence against the church and the Son of God.
This is indeed a threat that God will punish Eve, but in the midst of the punishment, an unspeakable mercy shines forth, which so upholds and comforts Eve that even in her misfortune she is of good cheer and joy. Now we ourselves also feel how necessary the punishment is for us to tame the flesh. For how could we be humbled if this nature were not pressed and chastened with such a burden of punishment? Therefore Eve and every woman in her profession and office must certainly bear their own cross and experience much sorrow, fear and hardship and conceive and give birth with pain.
Here is the word rab, which means greatness and multiplicity, so that one understands not only great, but also many and various sorrows and pains, which Eve would never have experienced if she had not fallen into sin. And God especially threatens conception and birth. But conception is called the same whole time in which the conceived fruit is carried in the womb and various severe impulses and diseases strike. For as soon as there is great pain, dizziness and a strange disgust for food and drink, constant and difficult vomiting, toothache, and discomfort in the stomach, from which the desire comes,
246 L i- rs4-257. interpretation of I Moses 3, 16. W. i, 372-371. 247
which nmn calls Kitta or Pica, if one desires such things, before which one has a shyness, if one is healthy. But if the fruit is formed in the womb and the birth is present, then follows the most miserable misery that the mother must give birth to the child with the greatest danger and almost with mortal fear and hardship.
When the pagans see this, who neither understand nor know anything about God and His works, they are so angered that they conclude that a wise man should not take a wife for the sake of such misery and suffering. For the female sex is greatly humiliated and afflicted and must bear much heavier and harsher punishment than men. For what does a man suffer in his body like a woman? But because through the marriage state the man participates to some extent in such punishments of the woman (for a pious man cannot see such misery in his wife without pain and compassion), it has come about that godless people often prefer to live in fornication rather than become married men.
But against this opinion of the wicked, pious Christians should know how to comfort themselves, and (which is the right wisdom) also hold against this accident and misfortune the benefit, which is certain and much greater in marriage. For as Pindar chastises foolish people against Hiero, that because God distributes the good in such a way that he always leaves some evil with it, they do not know how to alleviate the evil with the good that they also have; whereas the pious and wise adorn their good and cover with it the evil with which they are occupied, placing the good, as it were, in such a place that it can be seen by everyone: so it should be done here also. Let it be true that the punishment to which women are subjected for sin is great; but is it not much greater, and far surpasses all punishment and plague, that in the midst of their distress and misery they have some hope of an immortal and eternal life?
199 Secondly, the cross, sorrow and hardship is not without fruit: for it serves to humble nature.
and humiliated, which otherwise could not be tamed without the cross.
Thirdly, even in the temporal and bodily accident there remains the excellent honor of the mother and the blessing of the womb, about which even the pagans, who were a little more understanding and wiser, were astonished and greatly praised. So there remain other gifts as well, that we are all conceived, carried and nourished in our mother's womb, suckle our mother's breasts and are sustained by our mother's maintenance, care and diligence. This means to turn the good against the evil and not only to look at the evil, but also to draw pleasure from God's gifts and blessings, and to throw and cover with them the punishment, the bad, the pain and the fear. But only pious Christians know and do this; they give honor to women as the weak vessel, because they see that they also have a share in eternal life and are joint heirs of the kingdom of heaven. Then they also see that they are adorned and graced with God's blessing and motherly honor, and that we are all conceived, born, nourished and educated by them.
I myself often take great pleasure and wonder in seeing how the whole body of a woman is made and prepared to nurture and raise children. How fine it is also for little maidens when they carry children? How do mothers play and joke with fine, comfortable gestures when they nurse a crying child or put it in the cradle? Let a man do such things, and you will have to say that he stands to it like a camel to the dance; it is so bad for him, even if he has to touch the child with one finger. Not to mention the other services and maintenance that cannot be provided to children other than by their mothers. Whoever wants to look at and consider all this properly will have to recognize it as a special footprint and indication of the blessing of the Lord, by which God shows that he takes care of the female sex and lets it be loved, even if it is severely punished because of sin. And this is enough of the first part of the curse.
The other part is in witnessing. For if Eve had not sinned, she would not alone have had children without all pain and suffering.
248 L. I, SS7-AW. Interpretation of Genesis 3:16, 17. E. I, S74-S77. 249
The marriage union would have been as honest as it is now for a man to sit at table with his wife, eat with her or talk with her. In this way, the rearing of children would have been quite easy and full of pleasure and joy. These goods have now been lost through sin, and in their place have come the well-known misfortunes and evils, namely. Pain and toil and labor in childbearing, childbearing and childrearing. For just as a beautiful maiden wears a beautiful wreath of flowers on her head without difficulty, even with great pleasure and hope, so Eve, if she had not sinned, would have borne fruit in her womb without any difficulty and with all pleasure.
Now, in addition to the pain of bearing and giving birth to children, Eve is under the authority of the man, who was previously completely free and in no way inferior to the man, but was a partaker of all God's gifts. And this punishment also grew out of original sin, which a woman bears as unwillingly as the other pains and burdens laid upon the flesh. Therefore, the regiment and the rule remains with the man, to whom the woman must be obedient and subject out of God's commandment: he rules over Han and police, wars, defends his own, plows, sows, builds, plants 2c. On the other hand, a woman must sit at home and be bound to the house; as Paul Tit. 2, 5. therefore calls it "domestic". And the pagans painted Venus as standing on a snail, so that just as she carries her house with her, so the woman must always be at home and wait for the domestic business, as she, deprived of the common offices and government of things that are outside and public, must remain only with the domestic offices.
But if Eve had existed in truth and innocence, not only would she not have been allowed to be under man's power and rule, but she would also have been a helpmate to the rule that is now only of men. But women are generally unhappy with this burden and impatient about it, and strive by nature for that which they have lost through sin. And if they cannot do more
they show their impatience with grumbling, since they are not able to appoint male offices, to teach and to govern: but they can bear children, nourish and raise them and are masters in this. Thus Eve is punished, but, as said above, it is a cheerful punishment, if one wants to see the hope of eternal life and motherly honor that God has left her.
II.
V. 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree which I commanded thee, saying, Thou shalt not eat of it; cursed be the field for thy sake, and thou shalt eat of it with sorrow all the days of thy life.
The man has sinned last, therefore also the punishment is laid on him last. But from childbearing or from pain in childbearing nothing threatens him: God. Therefore also in the man the rutting air, by the poison of the devil to the body, is without pain. But his office is burdened with special punishment, because after it is his duty to feed his wife, children and servants, to govern them, to teach and instruct them, he cannot do it without special difficulty and great effort and work. The wife is commanded to be obedient to the husband, but how hard is it to get it? I do not even know how to govern others who do not belong to the house.
For this reason the philosophers wondered where this disorder in nature came from, that it was much easier to govern an unreasonable animal than a man; as Xenophon says: "It is easier to command all other animals than men. It is indeed a glorious work to be a man, to build the earth or do other works, to feed wife and child, to rule the house, land and cities, to teach and instruct one's household and others in godliness and good manners: but still these glorious works all have their punishment in themselves, that they cannot be done without unwillingness, toil and labor, as the examples before us show.
- and first of all, for Adam's sake
250 i, 25S-2N. Interpretation of Genesis 3:17. " i, 377-sso. 251
curses the earth. For that the Latin text has: In opere tuo, is in Hebrew baaburecha, that is for your sake, and has perhaps misled the interpreter the other word, so yours is almost the same and is written baabudecha; because abad means to build the land. Here we see what sorrow followed sin, because the earth, which is innocent and has not sinned, nevertheless bears the curse over itself and, as Paul says in Romans 8:20, 21, "must be subject to vanity," from which it will be saved and set free at the last day, for which it is waiting. Pliny calls her a kind, gracious and mild mother; item, an eternal servant for the benefit of men. But, as Paul indicates, she feels her curse, first in that she does not now bear the goods that she would have borne if man had not fallen; then also in that she must bear many harmful things that she would not otherwise have borne, such as all kinds of weeds, wild oats, thistles, nettles, thorns, thistles, poisonous plants and harmful animals and the like, all of which are introduced by sin.
And I do not doubt that before the fall the air will have been much purer and healthier, the water much richer, and even the light of the sun much more beautiful and brighter. So that the whole creature reminds us everywhere of the curse that has passed over us because of sin. But something has remained of the previous blessing, that nevertheless the earth, forced by constant labor, bears what is necessary for our need, although this is mixed and disguised with thorns and thistles, that is, with useless and also harmful trees, bushes and herbs, which God's wrath makes grow. And this curse was subsequently increased by the Flood, by which all good trees were laid waste and corrupted, sand and barren earth increased, and harmful herbs and animals became abundant: so that since Adam before the Fall walked among fruitful trees, in pleasant meadows, in flowers and roses, now nettles, thorns and other harmful and corrupting plants grow in such abundance that they almost cover and overgrow the good things that are underneath.
For behold a plowed field, now prepared to be sown. As soon as it is sown, from hour to hour more weeds and vines come out than good and useful fruit; and if they are not eradicated by the farmer's constant and diligent work, they daily invade the field more and more, so that at last the good seed is choked. The earth is innocent and would much rather bear the best; but it is prevented by the curse that has passed over man for sin's sake.
(210) Just as the woman must bear the punishment of sin in her body, which is very merciful, so that she must bear children with sorrow, pain and fear, so the man also bears his punishment in the household, because he must rule his house with hard toil and labor, and feed his children and his servants. For for his sake the field was cursed, since before the sin no place on the whole earth was barren or unfit, but everything was quite fresh and fertile. Now, however, not only is the earth barren in many places, but since the land is also fertile and cultivated, it is covered with weeds, thorns and thistles. This is a great sorrow, which should drive Adam and us to impatience and despair, but it is alleviated by the promise of the seed, by which the punishment of eternal death, which is far greater, is cancelled and taken away.
211 It is easy to understand that it says, "With sorrow you shall feed on it all your life. For who does not know how poor and laborious it is for a husbandman? It is not enough that the field is plowed and prepared for seed, on which much and various work must be done; but when the seed has sprouted and become seed, new toil and work are found almost every day. Not to mention the trouble caused by lust and thunderstorms, of which there are innumerable; item, harmful animals and the like, all of which increase this grief and sorrow. But before sin, not only was there none of these mischiefs, but the earth would have borne them all, unplowed and unseeded, before we knew it, if Adam had not sinned.
252 L.I. s "l-L". Interpretation of Genesis 3, 17. W. 1, 380- 383. 253
Nevertheless, this harm and misery, which sin has introduced, has been much less severe and more bearable than that which followed the Flood. For here only the thorns, thistles and work are thought of; but we learn and now find that other innumerable things have come in addition. For how many things are there that harm the seed, the grain, the trees, and all the plants? How much accident does the herb fall from harmful worms? After it also the frosts, thunderstorms, harmful dew, winds, waters, splitting of the earth, earthquakes do damage 2c. These things Moses does not think of here. Therefore I consider it completely that the punishments and such misery became more and to the former Vermaledeiung of the earth came, after the sins increased.
But since it seems to one that Moses understood all this when he said that the earth was cursed, I will not greatly dispute it. But no one will deny that such afflictions have increased since the sins have multiplied; just as we are now experiencing that the plants are suffering more often and more damage than they did years ago. For the world decreases and becomes worse from day to day.
It is therefore evident that such misfortune was cast upon Adam for the teaching and warning of the first world, so that the people would be all the more obedient and disciplined. But such discipline soon weakened around the time of Noah, and people began to live more freely and safely, until at last the whole world became full of injustice and tyranny, since God also had to inflict harsher and more frequent punishments, just as in the physical world severe infirmities demand a sharp remedy.
Since the whole world was devastated by the Flood, and everything that lived on earth, except for a few people, was destroyed, the people who first came after Noah undoubtedly lived in the fear of God, but in time they also became evil and were corrupted by the devil. Therefore the world had to have a serious example of punishment, as the destruction of Sodom and the cities around it.
1 Mos. 19, 24, and the scripture says Cap. 15, 16, that the iniquity of the Amorites must be full and complete. Finally the whole synagogue, after it had fallen into pagan and public idolatry, was destroyed and devastated. Thus, because Rome was kept in check, the city increased greatly; but since the vices increased and took over, God had to come closer with the punishment.
When the gospel first went out among us, the time was still bearable enough; but because now there is almost no more fear of God, and shame and vice increase daily, so that false teachers are also added, there is nothing more certain to be provided for, than that it will come about that after our sins have ripened, either the world will go over completely, or Germany will be punished in another way. That it is true that when sins increase, punishments also increase.
217 As I have said about the damage of the plants, so I also consider it entirely true that the people were healthier than they are now; as also proves the incredibly long life of the people before the Flood. For here God does not threaten Adam with the blow, with leprosy, with the holy disease and other gruesome and dangerous ills. For when I was a boy, Germany did not yet know of the French disease, which only began to be known around my fifteenth year; now even children in the cradle are afflicted with this plague. That is why at that time people were very afraid of this disease; now, however, it is so little respected that even one friend curses another in jest.
The English sweat has been a country plague, as the doctors call it, until this my age. For just as every country has its own special blessings, so it must also be burdened and plagued with special plagues if the blessings are abused against God. Now, however, it has become common in many countries, so that it has also come to the midday places of German land, which are located far from the sea. Yes, that is also terrible to hear, finds
254 D I' S6S--SSS. Interpretation of Genesis 3:17, 18. w. 1, 383-88s. 255
There are people who have snakes in their bodies and worms in their brains, of which diseases the old physicians, as I respect it, did not know anything, who count four hundred kinds of diseases. Now if such diseases had all been in the first world, how could Adam and his descendants have lived so long until Noah? Therefore Moses speaks only of the barrenness of the earth and of the hard toil and labor to feed on it.
But if someone were to speak expansively and rhetorically, if he were to count here one by one all the misfortunes and miseries of the whole human race, he would find such a terrible heap of misery and adversity that he would ask God for fear of this one thing, not to let him live one hour in such danger. For what do we say of the diseases alone? Are all creatures against us and almost directed and prepared for our downfall. How many perish by fire and water? How dangerous are wild and poisonous animals, which not only harm our bodies but also those that are grown for our nourishment? Not to mention that we ourselves fall on each other and strangle, as if there were no other plague and misfortune creeping up on us. And what is the whole life but a daily quarrel, deceit, robbery and murder, if one looks at the people's nobility and trade among themselves, above all the plagues that are directed at us from outside. All of which I consider not to have been before the Flood, or indeed not to have been as much or as severe as they are now. But, as I said, because the sins are many, the plagues are also many.
For this reason, the sorrow inflicted on Adam was small compared to ours. For as the world draws near to its end, it is burdened and afflicted with many punishments and plagues. And this makes all misery greater and heavier, so that the more the world is beaten and plagued, the more stiff-necked and obstinate it becomes to its own misfortune; as in the Proverbs of Solomon Cap. 23, 35. it says: "They beat
me, but it does not hurt me; they knock me, but I do not feel it." This blindness is above all other misfortunes and plagues.
For is it not a strange and miserable thing that we first see in our bodies the footprints of divine wrath, which our sins have earned? Nevertheless, it is also seen in the earth and in all creatures, and yet all these things are despised by us with a calm and sure heart. For what are thorns, thistles, water, fire, caterpillars, flies, fleas, lice, bugs, 2c. but messengers preaching to us about sin and the wrath of God? For before sin, they either did not exist at all, or were not so harmful and disastrous. Therefore we live knowingly and with seeing eyes in a more than Egyptian darkness. And even though we are reminded of the wrath of God everywhere and by all creatures, and it is almost put into our eyes, we do not pay attention to it, but love this temporal life and cling to it as if it were the only pleasure.
- As sin increases, and security grows, and men are hardened in their own calamities: so also shall there be much mourning and calamity, not only in this life, but also in that. I am talking about the wicked. For if one only felt the torment and anguish in hell, but did not understand that it was a just punishment, the torment would be more bearable; just as we do not want to recognize our punishment and misfortune, and do not let it hurt us anymore. But what a stubbornness, which prevents us from seeing our misery, will take hold of us there, and all our senses will be opened, so that we will not only feel the punishment in our bodies, but also God's wrath in our hearts and consciences, and will have to confess that we have earned it with our wickedness and sins. This will sharpen the torment and torture of the wicked and make it infinitely greater.
V. 18. He shall bear thee domes and thistles.
Here we are told once again that the earth of things is not one of itself.
256 " l, ",-s". Interpretation of Genesis 3:18, 19. W. I. zss-388. 257
but because of Adam's sin; as he clearly said above: "for your sake. Therefore, as often as we see thistles and thorns, weeds and the like in the field and in gardens, we are to remember, as from certain signs, the sins and God's wrath. And so it is not only in the church that we hear from God's Word that we are sinners; but the whole country, indeed the whole creation, is full of such preachers, who reproach us with our sins and with the wrath of God aroused by our sins. Therefore, we should diligently pray that God would take such a great hardening out of our eyes, minds and hearts, that after so many reminders of our sins, we would once lay aside our security and live in the fear of God. For that is why we are pressed and burdened with malediction in so many ways. As Moses will explain further.
You shall eat the herb in the field.
This is a new plague. For above God gave man the most beautiful and lovely gifts, that he should eat of all the trees in Paradise, but not of two. He also gave him dominion over fish, and over all that the whole earth had of animals and fruits: now all these things are taken away from him for the sake of an apple, which he had eaten, leaving nothing but the herbs. And from this, I think, one could prove strongly enough that Adam ate neither butter, nor milk, nor cheese, nor eggs, nor flesh, nor apples, nor pears, but seeds and seeds; as there are peas, beans, fennel, millet, rice, grain 2c. How well would the guests have lived if he had given out a daughter, or had been at the weddings of his children, because nothing but herbs was allowed to him to eat?
This is certainly the moderation of the first world, namely, the very least and simplest food with water. Now the world lives in terrible abundance and gluttony, and is not content to have all kinds of meat to its liking, but mixes fish and flesh together, does not eat water, and does not eat water.
spice it, and change and pervert it, which is contrary to nature, in various ways; so that what is sweet by nature becomes hot by spicing, and what is hot becomes sweet. How many different drinks are there after that? And who would not consider it a mockery if he saw that an innkeeper put out water for drink? For we are not content with our beer and the wine that grows here, but our desire also extends across the sea, so that foreign drinks are brought from far away. Do you not think, however, that if our father Adam were to return, he would be astonished at such senseless pleasure in eating and drinking in his children, and would shun and beware of such things as we eat and drink with pleasure, as of poison, and prefer either turnips or pearl barley and cold water to all our glory?
For this reason, temperance in eating and drinking is praised and reproached to us here, because we hear from our first parents that they were deprived of all other food and fare and were allowed to eat nothing but food from herbs. For such simple food makes the body healthy, and preserves it from diseases, which arise either from wanton eating and drinking, or gluttony and excess.
This should not only inspire us to moderation, but also to patience, when we see that others are showered with all kinds of pleasure, but we hardly have bread, salt and water. For we should remember that this punishment was inflicted on Adam, that after God had willed in paradise and given him such freedom that he might eat of all kinds of fruit and be lord of the whole earth, he must now, for the sake of his disobedience, be content with a small herb along with all his descendants.
V. 19: In the sweat of thy face shalt thou eat thy bread.
How in many ways God makes man's work hard and sour, that he must be burdened with all care and toil to nourish, protect and govern his own! All this is still for our
258 n i, rss-rvo. Interpretation of Genesis 3:19, s. i, sss-svi. 259
For the sake of the wickedness of the people, these times are much more difficult and laborious than they were at first. For we see and experience, if one can already have certain hope and be assured for the sake of food, what effort and work it takes before one can keep the servants and make them able to do what they are supposed to do. Adam was not free from this evil either. For even though he was well and holy to his house and his servants, he had to see that Cain slew his brother. That I am silent about other misery and misery, which he had to see and experience in his children and descendants through his long life.
Therefore this care is laid on the man, that he must have work on his neck, in which he has neither special pleasure nor happiness. Nor should there be any man who does not want to feel this sweat. And the more dangerous is the life of the papists, who abuse for their pleasure and idleness all that is acquired and collected from others.
But here a question arises: whether we should all be tillers of the soil, or whether we should at least work with our hands? as in the beginning of the Gospel some foolishly pretended, who misused this and other texts, in which manual labor is commanded, so that the youth abandoned their studies and learned handicrafts. How Carlstadt, their head, left his profession, bought a field and dug and built it himself. But surely, if I were to leave my office with a clear conscience, walking around in the garden, hoeing and digging would be much easier and more fun than having such trouble on my neck as I have now. For peasant work is not at all comparable with this sweat of ours.
Therefore, do not listen to those who fight and pretend that manual labor alone can be called work. For Christ clearly commands that those who teach should enjoy what others have worked for. "Wherever you enter a house," he says in Luc. 10:5, 6, 7, "first say, 'Peace be in this house. And there eat and drink what they have. For a laborer is
worthy of his reward." Here Christ takes bread from the table for those who hear the word of God and gives it to those who teach; as Paul also says in 1 Cor. 9:14: "Thus the Lord commanded that they which preach the gospel should feed on the gospel." And on this opinion he draws the law, v. 9. "Thou shalt not bind the mouth of the ox that threshes." Why was it commanded even to him that tilleth and worketh the field, that he should give tithes, when the ministers of the word should feed on the work of their hands?
232 Such and such sayings clearly indicate that the sweat of the face is of many kinds. The first, of the peasants or household fathers; the second, of the authorities; the third, of the church teachers. But among these, the peasantry is the best, as the poet also says:
Felices nimium, sua si bona norint Agricolae.
(The country people are all too happy when they know their beautiful lot).
For although they have to do hard work, there is a special pleasure in the fact that they see new and marvelous creatures before their eyes every day; on the other hand, because of the daily danger, both in the temporal and spiritual government, there are also innumerable burdens and discomforts, if one only wants to wait faithfully for his office. For I am not speaking here of idle people who do not recognize such punishment of sins, but seek only how they may satiate and fill their pleasure. Such epicureans may see how it suits them. But of those I speak who do with earnestness that which they ought to do, who work and sweat one day more than a peasant man in four weeks, if you will consider the greatness of the work and many a danger.
This is also the reason why lords and princes are given wards, pensions, interest and similar fees by their subjects. But who does not see how little thanks and reward they receive for such toil and labor when they perform their duties faithfully and diligently? But if some of them are negligent, they should not leave the lawful order.
260L .r, rvo-"". Interpretation of Genesis 3:19. W. r. sn-ss4. 261
234 I have heard of the Emperor Maximilian that he is said to have been so burdened with business that he could not have leisure to eat; therefore, at times he had to withdraw from work and business and hide in the wood, where he hunted. At times he also disguised himself and joined common people, with whom he held conversations for pleasure. And although hunting has been reproached and misinterpreted, many who knew about his toil and way of life have noticed and understood that he did it more out of necessity than out of pleasure.
Tell me, then, what plowing, digging, and peasant labor compare with this toil that belongs to such a regiment to administer? Such regents are called kings and princes, but in truth they are the most miserable of all servants. And it is the monks and the whole swarm of the pope alone who live princely lives; for they leave to others the toil and labor, the business, the haggling and the danger, but they are idle and have good days.
236 I also say this about the care of a pastor, which should be considered so much greater, as his office, over which he presides, is greater and heavier. For who would think that Augustine lived in peace and cultivated his ministry as he pleased among so many enemies and adversaries with whom he had to fight daily, so that they would not suppress the Christian doctrine; as there were the Pelagians, Donatists, Manichaeans, and others of the like, who distressed the church and made it restless? By God's grace, we have so much to do with ours that I hope there will be no one who will begrudge us such leisure, which is full of work. That is why it is the greatest folly that the enthusiasts insist so much on manual labor, which is useful and beneficial to the health of the body; whereas regimental and church work, which is the greatest, weaken the body and consume strength and power, marrow and legs.
Therefore, let us distinguish the sweat according to the right measure. The sweat and labor in the home regiment is great, in the
In the church office, however, it is the greatest of all. For just look at Paul, and you will soon understand how he sweated in his office. And how can we say that there is no toil, no sweat in the church, which is at all times contested by devils and plagued by heresies, aversions, sins, injustice and violence of tyrants, and other all kinds of accidents? Shall we then say that those who preside over the church are not worthy of their bread?
238 We can say it of the pope, cardinals and the whole godless bunch, who do not work and only take care of their belly, strive for good days and consume great goods. For it is they of whom it should be said, "He that worketh not, neither shall he eat," as Paul says 2 Thess. 3:10. For in the church, work means teaching and preaching, administering the sacraments, fighting against heretics and falsehoods, lifting up ailments, improving and edifying the pious 2c. Of those who do these things, Christ says in Luc. 10:7 that "a laborer is worthy of his wages.
If we are to consider Adam's work, from which sin came, much worse was it for him than for us. For since among us each one must work and sweat in his own position, Adam had to sweat the sweat of the household, the government and the church at the same time. For he alone, as long as he lived, had to take over all these offices in his descendants; he had to nourish his household, govern them and bring them to the fear of God; he was therefore a father, king and priest at the same time. But what kind of flourishing, work and danger is in each of these offices, experience shows.
(240) Therefore we must comfort ourselves against this and accustom our hearts to patience, because we see that such misfortune is also laid upon the elect, who nevertheless have hope of the resurrection and of eternal life. Since all poor and troublesome people have hope in this, we should be confident and overcome all misfortune with this hope. For we shall
262 K i, rrr-rv." Interpretation of Genesis 3, id. W. i, s "4-ssv. 263
will not stay here forever. Just as one who wanders and at times comes to an evil inn consoles himself that it is for an evil night that he suffers hunger or lies hard, so we should also think in the midst of this misery of ours. For what are two or three years, which we spend almost sleeping, compared to eternity?
Therefore, let misfortune and adversity come, as God has provided for everyone, be it in the home regiment, police or church office; we do not want to be moved to impatience because of it or throw away the care for the home, police or church from us because of it. For such a soft and fine heart is not praised in any man of war that he would soon throw down his arms in the first storm and take flight. Thus we are not ordained and created for pleasure or good lazy days, but for work and business. The poet says that we should not give way to misfortune, but meet it all the more boldly and undauntedly. But we will be able to do this when we hold out the hope of resurrection and eternal life against this temporal misery and misfortune.
But as no one would like to lose it, so let each one consider that it is not his place to leave the profession and position in which he has been placed by God. Whoever is called to teach in the church, let him do it boldly and confidently, and do not ask for any danger or laziness on the part of the popes and bishops who preach the gospel, govern the church, hear spiritual matters, and hear disputes. But they do not do so, but blame such high works on unskilled monks: but they go for it to collect money and to cause all kinds of pleasure. And because they avoid the sweat and flee, they will also lack comfort and refreshment; and because they do not want to suffer with them, they will also not rule with them. Again, we who must bear the sweat, each in his own state, should remember that though we may have to bite into many a sour bite and have to suffer hardship, yet let all the jam
The end of toil and labor, as Moses appends this consolation, though he speaks of great distress.
Until you return to the earth from which you were taken. For thou art earth, and shalt become earth.
We see that godless people often endure innumerable and great misfortunes for the hope of a short pleasure, which they think they will get through it. For how much danger does a merchant on land and sea endure for the hope of gain? And for how little money does a man of war bargain for his life and limb? A whore must bear much more hardship and misfortune in the whorehouse than a pious wife in the home. That is why the Germans call such people of the devil martyrs in their proverb, who voluntarily put themselves into misery and unhappiness, which they could well be spared if they wanted to live piously and in the fear of God. For how much pain and bodily harm do many a drunkard inflict on himself through intemperate drinking, which he could well be spared if he drank more moderately.
244 For this reason, one might reasonably doubt how people who are so hardened by Satan can be advised, so that they do not feel their own harm and misfortune, but still wantonly listen to it and grasp at it. For do you not think that if they felt it, they would guard against it? But now the hearts of men are so hardened that they take pleasure in their misfortune, as can be seen in them. Because the majority of people are in such a wrong mind that they put themselves into certain misfortunes for the sake of foolish and small pleasures, it is to be wondered at that this is not considered by the pious in the good cause, that they think that even if one has to live here in various hardships and misfortunes, it will nevertheless have an end and all hardships, miseries and misfortunes will be repaid with a better life.
245 This text points to this consolation: for it certainly promises that this sorrow shall all come to an end, after the serpent's head is crushed and contrite, saying, "Until thou be restored," elha-.
364 "- r. "71-178. interpretation of Genesis 3, 19. W. 1, 3"6-SS". 365
adamah, "to the earth." For this word generally means earth or field; as it says in the fourth chapter: "Cain became a tiller. But the word aphar actually means an earth or earthen clod, freshly thrown up. Our translation has pulverem, so that it indicates that a loose earth is meant here. For Adam was made a living man from a lump of earth. Now when the same work shall come apart again and be dissolved, then shall it come to pass, saith the Lord, that Adam shall again become the earth or dust.
246 And here we are shown once again how the punishment has always increased, since sin has increased and become greater. For the burial of the dead corpses in the ground and their cutting into ashes or dust was a gentle and not gruesome decomposition; but after that this custom arose almost everywhere in the countries, that the dead were burned. How often it happens that people are eaten alive by wild animals and have the animals to their graves. As the prophets also put wild animals, snakes and other poisonous worms among the four land punishments. For the more we are hardened and hardened against punishment, the more severe and severe punishment God inflicts, so that our hearts are broken and softened; as Deut. 26:18, 19 is written: "If you still do not obey me over this, I will punish you seven times more for your sin, and I will break your pride and stubbornness" 2c.
Thus Adam's fall was from life to death, from health of the body to sickness, and yet the same time was a golden time compared to ours: for all things have gradually turned and become worse; as is also indicated by the image in Daniel, chap. 2, vv. 32, 33. 2. v. 32. 33. For the nearer the world comes to its end, the angrier the people become; therefore it also follows that God takes us into more severe punishment. How stiff-necked and obdurate the papists are now, fighting against the bright and clear truth, and how cruelly and mercilessly they deal with those who confess the truth! that I have become a victim of their devilish avarice, fornication, infidelity, violence and injustice.
without any measure, let alone. How far can the punishment be from them?
248 And Moses has told so far what punishment God inflicted on Adam and his descendants because of sin; which, although they are great punishments, at first they were more merciful and gentle than now. For what was then already bad has now become the very worst. But before we proceed to what follows, we must say something more about the text we touched on above, where it is said to the woman: "I will cause you much pain when you" have conceived, or "are with child. For there it is written heronech, which is almost meant to refer to all the burden and anguish that women have to bear from the time they conceive until the time they give birth.
Therefore one asks: Because a woman becomes pregnant and gives birth only once a year, is it also a punishment to become pregnant only once? Item: Why does God say here that He wants to increase her conception? As far as this last is concerned, I think it should be understood correctly: I want to increase your conception, that is, I want to increase the pains and troubles that follow the conception. That it is therefore a punishment that a woman receives only one fruit in the year and yet must suffer so much sorrow and pain with it. For if man had remained in innocence, the women would have been much more fertile; as at times one sees many signs of this, when twins, often three and at times four children are born at once.
There are also examples of such fertility in other animals. For birds and fish multiply in large clusters; dogs, cats and pigs also give birth in clusters. Although some large animals bear and give birth to only one fruit at a time, I have no doubt that the women would have borne much more fruit if the sin had not occurred. For those who are most fertile generally bear only a single fruit every year, and yet they do so with vile and shameful lust. All this shows us the greatness of sin.
266 L. i, 27S-S7S. Interpretation of I Genesis 3, 19. A. i, 3"-E. 267
- But here we come across the little sin of the Jews, who say: If the seed of the woman should be understood as natural seed, which is born from her womb, as we have it interpreted, then it would follow that also the seed of the serpent must be that which is born from the serpent's womb; for otherwise there would be no contrast here, which Moses indicates when he says: "I will put enmity between your seed and her seed. Many inconsistent things would follow from this little sentence: first, that God alone spoke with the natural serpent and punished it; second, that Christ was nothing; nothing could be proven about Christ from this text either. This little finding may have some appearance, but in truth it is nothing.
252 And this is first my answer, Revelation 22:11: "If any man be ignorant, let him be ignorant: if any man be unclean, let him be unclean. For he that believeth not the open bright gospel is worthy that he should not understand such hidden and dark sayings, neither believe them. So we do not intend to base or explain the gospel on this text, but we consider the gospel to be a bright light from which what is dark and obscure in it can be illuminated. Therefore it is no wonder that he who does not believe the bright light of the gospel does not believe such dark sayings of the prophets, but draws in new and clumsy thoughts and delusions. First of all, the promise of the gospel was revealed by God from heaven, and then it was preserved under so many tyrants and cruel plagues and tortures. But because the Jews are still so stiff-necked and obstinate against it and do not want to believe, they should be let go. But we want to deal here with those who believe and obediently surrender to the gospel.
253 Jn 8:44 Christ says that Satan is a father of lies and a murderer and does not exist in the truth. This is the light of the gospel, making bright and clear what is dark in the Old Testament. For if Satan is a murderer from the beginning, tell me, whom or which one did he
murders? Is it not true that he put Adam and Eve to death through sin? Now where did he strangle them? Is it not true, in paradise? But when? Is it not true that he did it at that time when he reduced the power of divine commandment and promised them that they would be like God if they ate from the forbidden tree? So both are true, that in paradise there was a natural serpent and the old serpent, the devil, deceived and murdered man through this serpent. Now the most noble understanding of this text is that you understand that the devil has done this damage; just as one, when one has committed a death blow, may well say of the same death-slayer's sword or knife: this knife has strangled him. But it was not the knife alone and for itself that did it, but the man who wielded and used it; as this figure is common, that by the instrument and tool one understands the master himself. For this reason, one should reject this Jewish little bundle altogether.
Secondly, it is also true that it is not always necessary for two or more things that are contrary to each other to also be contrary to each other. For there are various opposites, as the dialecticians teach. Some things are, as they say, relative to one another, some private, some contrary. Natural fathers, from whom we are begotten, and the father of lies are opposites. Therefore, if we now admit the Jews' understanding, namely, that Moses speaks of the natural serpent, the text nevertheless brings with it a synecdoche, by which we must understand one from the other, if we want to hold it against the words of Christ. For the text says: "God said to the serpent, 'Because you have done these things, you are cursed'" 2c. Now what did she do? She deceived Eve and thus strangled her.
Now hold against these words the bright text in the Gospel John 8:44: "The devil is a murderer from the beginning"; now is it not clear, since God thus speaks to the natural serpent, that he understands the devil, who is in the natural serpent and leads man into sin, death and the wrath of God?
268 L. l, 278-280. Interpretation of Genesis 3, 19. 20. W. l, 402-107. 269
has brought? Therefore, the seed of the serpent must not be understood as the natural seed of a natural serpent, but as the seed of the devil; as Christ also calls it in the Gospel Matt. 13:25: "The enemy came and sowed tares," or evil seed. This seed is contrary to the spiritual seed, as flesh and spirit are contrary to each other.
(256) Nor is it necessary that the opposites should correspond to each other in all respects, even as what is similar to each other does not correspond to each other in all respects. Adam is a figure of Christ, for in him he compares himself to Christ, so that just as through Adam sin came upon all, so also the righteousness of the Lord Christ comes upon all who believe in him. This rhymes together: but all the rest does not rhyme. Therefore let the Jews have their error; but we who believe know that this serpent is the devil, because Christ interprets it thus.
Sixth part.
About the name that Adam gave to his wife and how God reminds man of the various ways of the fall. To this comes an appendix of interpretation of the first three chapters. Item, of the heavenly hierarchies, cherubim and seraphim.
I.
V.20. And Adam called his wife Heva, because she is a mother of all the living.
257 We have heard above that this punishment was also imposed on the woman, that she should be under her husband's power. Such power is indicated here. For God does not give a name to the woman, but to Adam, as her lord. As he also gave names to the animals above, as to the creatures that are subordinate. For no animal has thought up a name for itself, but they have all received their names and the same honor and glory from their lord, Adam. So even today the woman, when she frees, loses the name of her sex and friendship, and is called after the
It would be an unheard-of thing for a man to be called after his wife. Therefore, this is a confirmation of the punishment or servitude that the woman has earned by sinning. And so the woman must follow the man as her master when he moves from one place to another. Thus we have many signs and footprints in nature, all of which remind us of sin and our sorrow.
But the name which Adam gives to his wife is a very happy and sweet name. For what is more delicious, better, or more lovely than life? As it is said in a common verse, that to save and preserve life one spares neither fire nor iron (ut vitam redimas, ferrum patieris et ignes). For with life there is neither money nor precious stone, neither goods nor honor to compare with the whole world; as Christ also says Matth. 16, 26. The Jews commonly give their children names of roses, flowers or precious stones, but Eve's name is not taken from precious things, but from life itself, which surpasses all other things.
And Moses adds the cause: "For she is," he says, "a mother of all living. It seems from this text that Adam received the Holy Spirit and was wonderfully enlightened, believed and understood the promise of the seed of the woman, which was to crush the serpent's head; he also wanted to seal and adorn this faith with the name of his wife, which he therefore did not give to any other creature, so that he thereby received the hope of the future seed, strengthened and assured his faith, and comforted himself that there was life to hope for and believe in, even though the whole nature was already subject to death.
For if he had not felt and believed in a future life, his heart could not have been comforted, nor would he have put such a joyful name on his wife. But because he has put this name on her, he sufficiently indicates that his heart has been comforted by the Holy Spirit through faith in the forgiveness of sins through the seed of the woman, which he has presented to him.
270 ". 1. 280-282. interpretation of I Moses 3, 20. 21. W. 1, 4N-"w. 271
He called her Eve so that he would have a memorial sign of the promise by which he himself had come back to life and that this hope of eternal life would also be passed on to his descendants. This hope and faith he painted with this name as with a paint on the forehead of his wife, like those who are saved from enemies. Set up banners and other signs of joyful victory.
But someone might say here: Why is she called "mother", because she is still a virgin and has not yet given birth? Answer: He does this also as a testimony to his faith in the promise, because he believes that God does not want to reject or destroy the human race, but to preserve it. Therefore, this name at the same time contains a prophecy of the future grace and shows a necessary comfort in the constant sorrow of this life against Satan's temptation. It is also possible that this joyful name (which is a beautiful testimony to the faith and refreshed joyful spirit in Adam) gave cause that afterwards the holy fathers kept the day on which a child was circumcised and received the name more solemnly and joyfully than the day in which it was born; that therefore the laying on of this first name was solemnly celebrated. Now follows another commemoration of the sadness that is contrary to the first.
V. 21. And God the Lord made Adam and his wife skirts of skins, and put them on them.
This is not so happy and sweet as that Adam gave the name to his wife. For although the Lord said in Genesis 2:17: "The day you eat from this tree, you will die", Adam consoled himself with the name of his wife, that through the promised seed life would be restored, which would crush the serpent's head and strangle the strangler again.
II.
But here Adam and Eve are clothed by the Lord Himself, so that they have a memorial sign and remember them.
Whenever they look at these clothes, they should remember their miserable fall from the highest bliss into the deepest misery and wretchedness. So that they will fear sins forever, repent constantly, and sigh and long for the forgiveness of sins through the promised Seed. And therefore it belongs that he does not clothe them with green branches, or leaves, or wool that grows on trees, but puts on them skins of slaughtered animals as a sign that they are mortal and live in certain death. Just as the name Eve is a happy sign of life, so the skins are a memorial sign not only of past and future sins, but also of the present misery and misfortune that sins deserve. -
But such reminders and reminders of nature are necessary. For we very easily forget both good and evil when they have passed away; as Peter 2 Epist. 1:9 also says, "He that hath not these things is blind, and gropeth with his hand, and forgetteth the purifying of his former sins." "But I will not therefore," saith he v. 12, "leave you always to remember these things, though ye know them, and be strengthened in the present truth." This is truly a terrible word of the apostle, that some forget the forgiveness of sins, and even though they have finely believed, they depart from the faith again and do not adorn themselves with this most beautiful chain of Christian virtue, but hang on to their avarice, pride, envy, fornication 2c. And such an admonition is of great need to us now, who have tried and experienced such burdens of hardships under the papacy, that we should not be so ungrateful to a gracious God, as, alas, most of the world is.
Therefore, in order to prevent this forgetfulness, Adam and Eve had a skin put on them like a memorial sign, a jewel, or a court color, so that they and all their descendants would remember this miserable fall. But after that the world became foolish and foolish also in this sign of misery and wretchedness. For who could
272 L. 1, 282-284. . Interpretation of Genesis 3, 21. 22. W. 1, 410-41!',. 273
How much effort and expense do people put into their clothing? Therefore, it should no longer be called a desire or a want, but rather a nonsense, that they, like asses born to lead gold, take more care how they load themselves with clothes and ornaments than how they adorn themselves. That is why proper, honest clothing is praised, especially in high persons, and the disorderly manner of clothing and adornment that is currently in vogue must greatly annoy pious people. Therefore, if Adam were to come again and see such nonsense in all classes, I truly believe that he would stand there like a stone and freeze in horror. For his daily dress and clothing has been his coat, which he should have remembered, what a blessedness he would have lost. But we clothe ourselves splendidly, and are excessively splendid, so that we ourselves bear witness to everyone that we have forgotten not only the evil from which we have been delivered, but also the good which we have received. And what God reminded Adam of with the sign of his garments, He also reminds him of with the word, as follows.
V. 22. And God the Lord said, Behold, Adam is become as one of us, and knows what is good and what is evil. But now lest he put forth his hand, and break also of the tree of life, and eat, and live for ever 2c.
This is a mockery and very hard bitter mockery. For this reason it is asked here: Why does God deal so harshly and violently with poor Adam, who, having been deprived of all honor and fallen into sin and death, has to hear such a great reproach from his Creator and be punished? And is not enough of visible signs, so that he reminds him of present sorrow and lost honor, but also adds a word that rings in his ears. Answer: Adam had the promise of grace and mercy, and he had to be satisfied with it. But that he may be the more fearful of future sin, and be more diligent in foreseeing it, this strong token is given him.
also given. For God sees how his descendants will turn out, so he puts this word in his mouth, so that he may proclaim it to his descendants and report that he has become like the devil, since he wanted to become like God contrary to God's word; so that they may also take care and not increase and heap up the sin of their parents with their sins, and thus cede more and more to God.
- As he reminded him before with a skin of his past and future misfortune, so he does it here with a word; not that he takes pleasure in such a sad case, for then he would not remind Adam, but would remain silent; But that he wants man to have a desire for the image of God, which he had lost, again, and to become even more hostile to sin, as the cause of such a great misfortune; item, that Adam should warn and inform his descendants of what followed the sin, namely, that after he, having been deceived by the devil, had meant to be like God, he had become like the devil himself.
- Here it is also further asked: Why God, who is alone and one God, speak in many persons' names? Whether there are more gods than one? And Nicolaus de Lyra and others are of the opinion that this is spoken in the person of an angel or to angels. "He has become as our one", that is, he has become an angel. But this gloss is all too stale. For God does not call Himself an angel, nor does the power lie in the word "one," but in the word "our." Therefore let us leave such a stale gloss. For if this is said in the person of an angel, it is certain that GOD did not say it. But now the text says: "God the Lord spoke."
For this reason, we must once again look to the light of the gospel, as I also said above. For the same makes light and bright what is dark and gloomy in the Old Testament. Now if you understand this about angels, it is not consistent with what is written above. For thus said Satan, "Ye shall be as God, knowing what is good and what is evil." Therefore, Adam and Eve certainly tempted themselves, so that they would like to be like God.
274 2-1. 284-287. interpretation of Genesis 3:22-24. w. 1:413-^16. 275
and this text should not be understood in any other way than from the equality of God.
270 Therefore, here we must disregard the Jewish error that Lyra assumes, and conclude according to the letter that in God there is a plural; as he also said above Gen. 1, 26: "Let us make man, an image that is like us. Such sayings all point to the unity in the divine essence; for it is always preceded by: "God spoke." In addition, they also indicate a plurality of persons or, as it is called, the Trinity, and such mysteries are more certainly and clearly presented in the New Testament; as Christ commands Matth. 28, 19 to "baptize in the name of the Father and of the Son and of the Holy Spirit". Thus, three persons in the divine essence were indicated at the beginning of the world and understood by the prophets, but finally fully revealed through the gospel.
Therefore, the opinion remains that Adam and Eve tempted themselves to become God's image. But God's invisible image is the Son, through whom everything exists. That is why Adam, through his sin, took offense at the person of Christ, who is the true image of God. But this is shown here recently and darkly. Adam, however, will no doubt have preached about it an infinite number of times, just as one can see in the prophets that they point to these mysteries in various ways and cover them up in a strange way, which the gospel then clearly reveals.
272 And in this opinion of ours, the name of God Jehovah is appropriate here, which cannot mean a creature, but is assigned to the Creator alone. But what does the Creator say? He says: "Adam was created as our one. Truly our religion and faith will not suffer us to understand this as if it were spoken to angels. For who would say that God is one of the angels, or that an angel is one of God? Yes, God is above the angels and above all creatures, so how could He compare Himself to the angels?
Therefore, we should understand and consider this text as a sure testimony of our work.
This is darkly indicated in Adam's sin, that he did not want to become like the angels, but like God. For if he had sinned against the angels alone, he would not have been condemned to death; but since he had directed his sin against the divine Majesty, who created all things, wanting to be like her and do what she, the divine Majesty, does, such a horrible punishment followed such a sin.
- Just as one is accustomed to reproach a scoundrel who is released from the gallows with the danger he has been in, and admonishes him to beware of it from now on: Thus, after Adam has been put off again by the promise of the hope of life, God warns him with this bitter scorn and mockery that he should not forget such a terrible fall, and that he should not again demand the divine majesty in which he once tempted himself to his great detriment; but that he should humble himself before it, and henceforth beware and guard against such sin with his descendants.
For not only is this said to Adam, but it also concerns us, that after we have been baptized and renewed by the grace of God, we should take the utmost care that we do not fall back into the previous ungodly nature. Thus there is also a sarcasm and very bitter mockery in what he says about the tree of life; as if God had not been able to prevent Adam from touching it with a wave of his hand. Now follows how the garden is guarded with terrifying signs.
V. 23. 24. Then God the LORD sent him out of the husband of Eden to build the field from which he was taken. And he drove out Adam, and encamped before the husband of Eden the cherub with a naked slashing sword, to keep the way to the tree of life.
276 This also belongs to our discipline and warning; as St. Paul says Romans 15:4, that everything that is written is written for our sake. For there is great danger in forgetting our former sins and falling into them again.
276 r. 287-SR. Interpretation of Genesis 3:23, 24. w. i. 4is-"s. 277
John 5:14 warns: "Behold, thou art healed; sin no more, lest evil befall thee"; and Peter 2 Epist. 2, 22. says of the sow that rolls in the dung after the flood, and of the dog that eats again what it has eaten; item Cap. 1, 9. of those who forget their former sins. These and similar sayings of Scripture are warnings to beware of sin after it is gone, so that just as the disease is more dangerous and difficult to heal if it is found again after it is healed, so Adam and all his descendants are admonished in many ways that after they have received the hope of life through the promise of the Seed, they should be careful not to lose it again through sin; just as Christ Matth. 12, 45. teaches this in the parable of the house that was turned upside down, out of which the devil was driven, but afterward he returns to it, taking with him seven spirits more wicked than he.
God uses this sharpness and bitterness especially for this, and wants to say: I had forbidden Adam and Eve before, that they should not touch the tree, which threatened them with death: nor has such presumption been in them, that they have not abstained from their harm. Therefore I must take care that they do not touch the tree of life, for perhaps they will not abstain from it; therefore I will take care and at the same time forbid them all the trees of paradise. Therefore go out and eat the herb of the field and whatever else grows from the earth. For henceforth ye shall not eat of the tree of life only, neither of all the other trees of paradise. 2c.
And this text shows that the trees in paradise were not at all like the other trees on earth. Therefore, the food and nourishment that Adam and Eve had to eat reminded them of their sin and miserable condition, into which they had fallen because of sin. And our misery and wretchedness is depicted in so many ways that we are not only reminded of the lack and misery of the earth.
Loss of spiritual gifts, but also the clothing and food and drink of the same must remember.
Here it is asked: If God had allowed Adam to eat from the tree of life, would he have overcome death through this food? as he was then subjected to death, since he had eaten from the tree of death; for it seems as if it were One Thing. The tree of death strangled Adam by the word that God had said in Genesis 2:17: "Whichever day thou eatest thereof, thou shalt surely die"; therefore, by the power of the word, the tree of life preserves from death and makes alive. To this question Lyra and others answer that this tree of life would have had the power to prolong life, but not eternally; therefore it would not have restored the life that Adam had lost through sin. For Adam was not created to remain eternally in this bodily life; but was to pass from bodily life and temporal eating and drinking into a spiritual life. As when a common private person is elected mayor, death does not intervene, but simply the common man is raised to more honors and dignities: so Adam would have changed without the means of death, and for the mortal life put on the immortal. Now this tree of life, says Lyra, served only the temporal life; therefore interpret this text that he does not live forever, so that he does not live long. This is Lyra's answer.
But I am of another opinion, and believe that if Adam had been admitted to the tree of life, he would have returned to that life which he had lost, and would not have died afterwards, but would simply have been transferred from the bodily life to the spiritual: For the text, saith both things very plainly: namely, that therefore the tree of life was forbidden unto him, and that if he did eat thereof, he might live leolam that is for ever. But I reject Lyra's opinion because he attributes the power to make alive to the nature of the tree, when it is certain that the tree does not get this power from its nature, but from power and force.
278 L. n 288-M. Interpretation of Genesis 3:23, 24. w. i. ns-tsi. 279
of the word. Just as the tree of knowledge did not kill gates and evil because the fruit on it was poisonous and deadly, but because the word was attached to it like a note, in which it was written: "The day you eat from this tree, you will die. Gen. 2:17.
Therefore, spiritual death, namely disobedience, is attached to the tree of death. Since Adam and Eve broke this commandment through the sin that was then strong in them, they thought, "Behold, God has forbidden us not to eat of this tree, but what is it to us? This contempt of divine commandment has been the poisoned rod that killed Adam and Eve as soon as it was pulled through their throats. Because the threat was attached to the commandment, eating from the forbidden tree caused death because of disobedience. And the tree was not poisoned, but as sufficiently said above, it was a tree of God's service, that man by this obedience should testify and prove that he recognized, honored and feared his God: "For God looked at all that he had made, and it was very good", Gen. 1, 31. 1, 31. Such an opinion, I think, was also held of the tree of life, namely, that it was not a life-giving tree because of its nature, but because of the power of the Word. And because the word was still attached to the same tree, Adam would have come back to his former life if he had eaten from it.
Thus the serpent which Moses set up in the wilderness did not give life by its very nature, for it was cast of brass, as one might do and make a serpent of brass: but the word which hung on the same serpent of brass could give life, namely, that God had set it up hot, and had hanged thereon a word, "Whosoever shall look upon it shall be healed. Such a word would not have been used if one wanted to cast a serpent out of bronze. Neither did it make the image healthy, but it did so because God wanted it to be healthy.
The rabbis had commanded to look at the serpent, and had added a promise of health. Because the rabbis do not heed such a word, they shamefully err and pretend that the nature of these trees was such that they could make either dead or alive, not understanding that it is all because God either promises or threatens.
Just as the sophists, when they discuss how baptism makes righteousness, talk about it. For St. Thomas and St. Bonaventure understand it in this way, that the water is given by God a special power to work, so that when a child is baptized in it, it can create righteousness out of its power. On the other hand, we say that the water in baptism is water, in substance nothing better than what the cow drinks. But we say that a word of divine promise is attached to this bad water; thus: "He who believes and is baptized will be saved," Marc. 16, 16; item, Joh. 3, 5: "Man must be born again of water and the Spirit." Now if anyone would call this word or promise a power given to the water of baptism, I would be satisfied. But the opinion of the sophists is different. For they do not give this power to the word, but argue about the element, namely, that it has a special power in itself. And I like Scotus better here, who says that baptism is a divine covenant established with and by the element.
Therefore, one should look at the word everywhere and honor it. For by it, as it were, God takes hold of and clothes the creatures, and a distinction is to be made between the word and the creature. For in the sacrament of the altar there is bread and wine, in baptism there is water; these are creatures, but they are clothed by the Word; and as long as the creature is clothed by the Word, so long it creates and works what is promised in the Word. But this is not to be understood as if we want to fall in with the sacramentarians, because we combine baptism and the sacrament of the altar. Baptism has this promise that it is reborn with the Holy Spirit. But in the sacrament of the altar
280 L 1. 291-293. interpretation of I Moses 3, 23. 24. w. 1, 421^124. 281
The promise of the forgiveness of sins also means that the body and blood of Christ are truly given with the bread and wine. For so Christ says Luc. 22, 19. 20.: "This is my body, which is given for you. This cup is the New Testament in my blood" 2c.
Thus it could also be said that human nature in Christ does not redeem us. But because human nature is bodily taken by the Godhead and Christ is God and man in one person, redemption is powerful and Christ is called the Son of Man and is also a Savior.
The pope has devised holy water, the last rites, and many other such things, to which he attributes the forgiveness of sins. But in this, always consider whether God has also given his commandment and promise. If the promise and the commandment of God are not there, then soon conclude that it is idolatry and misuse of the name of God. Yes, they say, Christian and devout prayers are said for it, so one also has examples of holy people, whom one follows in this. Ask neither about the prayers, nor about the examples, nor about what is good, but ask only whether God's commandment and promise are also present. For it is these that endow creatures with a new power above that which they have by nature.
Just as the tree of knowledge of good and evil was good by nature, but for the sake of the word that was added, it had to be a poison to man's spirit and not only to his body. Again, if the tree of life had the power to sustain life for the sake of the word, it would also have sustained Adam's life: but because God is angry, He will not allow him to come to the tree after the fall. Not only because Adam should remember the sin he had committed, but also because Adam already had a better promise, namely, that the seed of the woman should crush the serpent's head; so that, even though he had to be subject to natural death, he might still have and keep the hope of the
Immortality through the Son of God; as an angry father nevertheless punishes his son, pushes him out of the house 2c. whether he already does not take away his right of inheritance.
God wants man to be satisfied with the promise of life, which is better than that in which Adam was created. For even though Adam would have eaten from the tree of life and returned to his former life, he would not have been safe from Satan, who could have tempted him again and deprived him of the same life once more. Therefore, God has provided man with such a state in which we can be sure that, because we have this given seed, we can never die of eternal death; although this temporal life must be under the cross and various plagues and temptations. And are therefore all these words: "Behold, Adam has become" 2c. God's words, which he speaks in a laughing and angry spirit to Adam, who had already become righteous again, that he should be more careful in the future and not leave the past out of his memory.
And Moses turned back the words finely, so that he reminded the man of what he had said before. For before he said Genesis 2:15: "God the LORD took the man and put him in the Garden of Eden to build it and to keep it." Here he says: "Then God the LORD let man out of the Garden of Eden to build the field." For He wants man to know that he was made of earth and placed in the very best place; but because of sin it happened that he was placed again out of the best place into the earth, out of which he was created. And so Moses, by turning the words here especially backwards, wants to remind Adam and all his descendants not only to beware of future sins, but also to remember the previous ones. Therefore, Adam, who previously had his special food and nourishment provided and ordered in Paradise, a place set apart from other animals, must now use food and nourishment together with the animals in a common place.
282 n. I. AS. 2St. Interpretation of Genesis 3, 23. 24. W. 1, 424-t28. 283
And not only is he cast out of Paradise, but God also puts a guard in front of it, so that he cannot come to it at all: as one puts a guard in front of castles and in front of armies or armies. By the broad description Moses uses, he wants to indicate that this expulsion was most necessary for the sake of our salvation, namely, that we should beware of sins, live in the fear of God and diligently guard against the devil, who had done such great damage to nature through sin.
I have said above about the word mikkedem, namely, that it means toward the morning or the exit of the sun. And Moses indicates that the paradise had a way or gate after the exit, through which one could come to the garden. And is described in the prophet Ezekiel Cap. 44, 1. where he describes the building of the temple, thought of the gate of the sanctuary, which was also after the exit, perhaps for the reason that we should understand that the temple was a figure of paradise, and that if nature had remained innocent, paradise would have been a common temple of the whole world. So now on the same road after the morning, which leads to paradise alone, the cherubim or the angels are stored, so that this road should be preserved, so that neither Adam, nor anyone from his descendants, could come into paradise. So God did it here in a human way to frighten Adam and his descendants and to have a noticeable memorial sign of such a great and horrible fall.
292 Now the cherubim, who were on the way, did not carry swords or iron to ward off those who wanted to come to the garden, but a shining sword that is a gleam or flame of fire, as one stands in the lightning, which shines around and blinds the eyes. But this flame or flashing was seen like a sword, which always floats and is swung; as in the stories of the apostles Cap. 2, 3, that in the apostles were seen cloven tongues, like fire; and they have almost such a form in the apostles.
The flying dragons. So that the angels have always given fire from themselves, which has divided itself into all places, so that no one could come by.
293 I will abandon Origen's talk, and I do not like Lyra's uncomfortable and foolish allegory, which says that the fiery sword means that the sinner, as soon as he sins mortally, excludes himself from the church through his own fault, whether he remains in the number and is not publicly expelled from it. But a cutting and shining sword, or one that turns from time to time, it is said that where righteous repentance follows, man is restored to it by his own merit. For as I have proved before that Paradise was a true and visible garden in a special place of the earth, so here also I keep the history and understand it thus, that this sword was a visible flame of fire in the form of a sword, by which the cherubim or angels frightened and chased Adam and his descendants, so that they should not have come near this garden.
294 And the guard or custody of the angels was kept until the flood, so that a certain memorial of such a miserable and wretched fall might remain with the descendants throughout the ages; as the pool of Sodom, item, the pillar of salt, remained throughout the ages. For we must have such memorials because of our laziness and carelessness. After the Flood, however, paradise disappeared with the angels and this sword. For then the new world had to have new examples, which would be closer to it and would move the saints more; even though little is accomplished with the wicked.
III.
Thus in these three chapters we have the history of the creation of the whole creature, how heaven and earth, the sea and all that is therein were created. How God built Paradise to be the palace of man, whom He had made Lord of the Earth. Just as God
284 L. 1, 294-M6. Interpretation of Gen. 3, 23. 24. w. 1, 426-^29. 285
erected a temple for man in paradise and ordained it for worship, namely, the tree of the knowledge of good and evil, on which Adam was to practice and prove his obedience to God. Thus we have also heard the story of man in Paradise, how miserably he fell and sinned against God, losing all honor of his innocence and immortality.
All these things we have done simply, according to the gift that was given us, and have interpreted them in the historical sense, which is righteous and certain. For this is what one should do in the holy Scriptures, so that one may have a certain and simple understanding of them, especially since the teachers and interpreters in Latin, Greek and Hebrew have been so many, and in many cases not of one mind. For almost all of them together not only disregard history, but also make it incorrect, dark and sinister with uncomfortable and unnecessary allegories.
For how clumsy a thing Origen and Jerome have given in these three chapters is known. For everywhere they depart from history and call it the deadly letter and the flesh; but on the other hand they praise and extol the spiritual understanding, which they themselves neither know nor have. And in this case Jerome has followed Origen as his master, as it has also happened in our time. For because those who either had a good mind or were eloquent were most concerned that they could persuade the audience that history was a dead thing that served nothing for the edification and improvement of the church, it has come about that we have resorted to allegories with the usual effort and have fallen for them.
And this went particularly well with me, since I was young. For although I may have thought up clumsy glosses and interpretations, it was because such excellent teachers of the church as Jerome and Origen had at times conceded and yielded much to their thoughts: therefore he who could best write and spin allegories was a more learned theologian. And did this
This delusion moved Augustine, so that he often, especially in the Psalms, abandons the histories and turns to the allegories. For everyone thought that the allegories, especially in the histories of the Old Testament, were the spiritual mind, but the histories or literal sense were the carnal mind.
But tell me, dear reader, if this is not defiling the Holy Scriptures? Origen makes heaven out of paradise, he makes angels out of the trees. If this is so, where will the article of creation remain? Therefore it is necessary that especially young theologians of the old teachers read books with consideration and with the advice that they boldly reject that which is not according to truth and right understanding, lest they be deceived by the great name and reputation of the fathers and church teachers, as I and all schools of theologians have been deceived and seduced.
For my part, from the time that I began to pursue the historical understanding, I have always had an abhorrence of allegories, and have not needed any, unless the text itself had brought them with it or the interpretation could have been drawn from the New Testament. Although it was quite difficult for me to let go of the allegories, which I had long been accustomed to, I saw that they were futile speculations and, as it were, a froth of the Holy Scriptures.
For it is the historical mind alone that can teach something thorough and true. When this has been properly conceived and acted upon, allegories may then be used as ornaments and flowers to explain the histories and decorate them as if with a painting. For mere allegories that do not rhyme with any part of history, nor paint and decorate it, should be rejected as useless dreams. But such allegories are those used by Origen and those who followed him. For where can one prove from the Scriptures that by the paradise the heaven and by the trees the angels are signified? Are not these very foolish and useless thoughts?
286 1. 297-sss. Interpretation of Genesis 3:23, 24. w. 1, 429-432. 287
If anyone wants to use allegories for this reason, he must get the reason for them from history itself. For history is like a dialectic that gives a thorough and truthful account of things. Again, allegories, like rhetoric, should only decorate and paint the histories; for they serve and are of no use as proofs. But this allegory is valid when we say that heaven means the church, and earth means worldly life, government and order. For Christ himself calls the church the kingdom of heaven and the kingdom of God, but the earth is called the land of the living, where kings and princes reign.
The same allegory is used by Paul, namely, that Adam and Eve, or the marriage state, is a model of Christ and the church; which allegory is excellent and very comforting. For what can be said more sweetly than that the church is the bride and Christ her bridegroom? For by this is signified the joyful company and fellowship of all the gifts which the bridegroom has, and beside this are covered the sins and all miseries, so that the poor bride is weighed down. Therefore it is a lovely word that Paul uses 2 Cor. 11:2: "I have entrusted you to one man, that I might bring a pure virgin to Christ. He also says in Rom. 5, 14 that Adam was an image of the one to come. How so? "For if many died in one sin, God's grace and gift abounded to many through the grace of the one man, Jesus Christ. But does this allegory not agree finely with the history on which it is based? Thus he makes both testaments out of Sarah and Hagar. And in this way, those who introduce allegories should also seek the same reason from history.
304 We have just heard about the seed of the woman and the serpent. On this history Christ directs Matth. 13, 25. the simile of the enemy who sowed evil seed, which is ungodly teaching and evil thoughts. Who would not want to see that these are more convenient, clearer, more useful and better allegories than those that Augustine, Lyra and others pretend about the upper and lower part of reason?
So what does the closed paradise, and the cherubim with the swords, which are placed in front of it as a guard, mean, but that man, as long as he is outside the faith in Christ, can neither suffer the law nor the gospel? as Paul says of the Jews 2 Cor. 3:7, "who could not look at the face of Moses for clarity," and Moses had to hang the ceiling in front of his face. The tree of death is the law, but the tree of life is the gospel or Christ. Those who do not believe in Christ cannot come to these trees, for they are forbidden by the angel with the sword, who cannot stand hypocrisy and false righteousness. But whoever recognizes his sin and believes in Christ, paradise remains open to him, for he does not bring his own righteousness, but Christ's, which the gospel therefore proclaims and offers to all, so that we may all rely on it and be saved.
306 But there is no need to deal with these allegories at length; but it is enough to indicate that whoever wants to introduce allegories should use those which the apostles have indicated and which have a certain foundation in the letter or history; otherwise it will happen that we build on the foundation chaff and stubble, but not gold.
But I must say about the cherubim, because they are often mentioned in the Scriptures. But the Latin teachers write nothing about them without saying that the word cherubim means perfect knowledge. Among the Greeks is Dionysius, of whom they boast that he was a disciple of St. Paul: but this is not true, for he is full of useless and foolish talk, since he disputes about the heavenly and ecclesiastical hierarchy, in which he makes nine choirs like spheres, and in the uppermost choir he places the seraphim, after which the cherubim, thrones, dominions, powers, authorities; then in the lower hierarchy he places powers, archangels and angels. But who would not see here that these are nothing but idle and useless thoughts of men? After that, in the ecclesiastical hierarchy, he puts
288 N. I.NS--AN. Interpretation of Gen. 3:23, 24, W. 1:432-^35. 289
be bishops, deacons, subdeacons, lecturers, exorcists 2c.
With such talk and fables a disciple of the chief of the apostles and teacher of the Gentiles, as they say, has to do; and yet his authority is so praised that the proud pompous hypocrites take almost everything he says for divine sayings, when he says not a word anywhere of faith, nor of useful teaching of the holy Scriptures. And who told him that there were nine choirs? Why did the Franciscan monks subsequently add the tenth as a palace where the Holy Mother Mary dwells? In sum, these are petty things, worthy to be learned and magnified by the papists, because they so stubbornly dispute the pure and righteous doctrine.
309 Therefore I will now give my opinion of the cherubim, as much as I have been able to read and understand about them. And I think that cherub means a blooming, full and beautiful face, as one sees in young maidens and boys at the first age, as one also paints the angels, that they look like young children. So that cherubim is understood to mean angels who do not appear with a frowning or sad face, but with a joyful countenance and full face, whether human or otherwise; and cherub is a generic word that can be said of many. Therefore it cannot be a single or special thing among the choirs or orders of angels, as Dionysius dreams, but belongs to the appearance that the angels show themselves and let themselves be seen by men in such a blooming and young face. This opinion is also held by the Hebrews, who say that kerub is a Chaldean word and k is a prefix; rub means a beautiful young fellow, who is of a full and blooming countenance; and therefore the angels are called kerubim, as they let themselves be seen in a young, cheerful and lovely form, as they are also almost painted.
310 Thus seraphim is also a generic word and means the angels of fire or radiance, therefore their form is like this; as the text 4 Mos. 21, 6. indicates: "The LORD
sent among the people" hannechaschim, has-seraphim, that is, "burning or fiery serpents". So that by this are to be understood the angels, who are not only beautiful and of a full countenance, like the cherubim, but also shining; as they are painted in the Gospel Matth. 28, 3. that they sat by the grave of the Lord. "His form," says the text, "was like lightning." Here belongs what is said in the 104th Psalm v. 4: "Thou makest thine angels winds, and thy servants flames of fire," that is, gleaming and shining fire; as also Luc. 2, 9. says that the angel came to the shepherds and shone around them the clarity of the Lord. So also was Matth. 17, 2. the face of Christ on Mount Thabor. And so shall our faces be, when we are raised up at the last day unto the glory which Christ hath purchased for us.
- In the books of Kings (1 Kings 6:29) it is written about the walls with cherubic figures, by which the full and fresh faces of the angels are also understood together with the wings. Not that the angels have wings, but that they cannot be painted in any other form; as Isa. 6, 6. the angel is called seraphim, when he flies with a joyful and beautiful face, as they are painted on the carpets. If there is also a radiance, as the face of St. Stephen was, fresh and cheerful, from whose eyes shone joy, then they are called seraphim, as we say in German: blooming and glowing faces. So shall we be, and our faces shall shine as the sun at noon, not having such wrinkles, not a shrunken brow, not dripping eyes, as now, but as it is written in Revelation John 21:4, "God shall wipe away all tears from our eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain." Let us have such hope and live in the fear of God until we, delivered from this miserable life, come into an angelic and eternal life, amen, amen.
290 n. 1, 301-30". Interpretation of Genesis 4, 1. W. I. 4W-tss. 291
The fourth chapter.
First part.
Of the work of procreation and of the state of marriage. Item, from Cain and Abel, concerning their birth and education.
I.
We have now almost completed the greatest work and are through the most difficult text, in which the teachers have all been very angry with each other and we ourselves to some extent. Although it has not been so difficult for us, we have left the secret interpretations or allegories and have remained with the history and the actual literal sense. But because the majority of the commentators did not respect the same literal understanding, and held Origen, Dionysius and others in higher esteem than Moses himself, they were wrong and erred by far. What now follows does not have so much dispute and is easier; it also helps to confirm our opinion that everyone can see from it that Moses did not want to act and pretend allegories, but to describe the history of the first world in a simple way.
V. 1. And Adam knew his wife Heva, and she conceived, and bare Cain.
(2) After Adam fell into death through sin, he received a promise, as we have heard above, that out of his flesh, which was now subject to death, a new plant of life would be born to him. Therefore he easily understood that he had to beget children, especially because this blessing, "Grow and multiply," was not annulled, but confirmed with this promise of the seed that was to crush the serpent's head. Therefore, he did not create his Eve out of the lust and stimulation of the flesh, as we consider it to be.
But he was urged to do so by necessity, because they could not come to salvation in any other way than through the given seed.
(3) Therefore this saying, that Adam knew his wife, shall offend no man. For although this divine work of begetting children is considered dishonest for the sake of original sin, and pious, chastened ears are also annoyed by it when they hear about it, yet spiritual people should know how to distinguish between original sin and the creature. The work of begetting children is a creature of God, good and holy, for it comes from God who blessed it; and if man had not fallen, it would have been the very purest and holiest work. For as no man is afraid to speak, eat, and drink with his wife, for all these things are honest: so also the begetting of children would have been a very honest work.
4 And although this work remained in nature, even after it was corrupted, the devil's poison came into it, namely, the tickling of the flesh and shameful fornication, from which many an evil and many sins arise, all of which would not have been in perfect nature. But now we experience inordinate lust and covetousness of the flesh, so that even the marriage state cannot sufficiently defend many; otherwise there would be no adultery, no fornication, which unfortunately is all too common. This weakness of the flesh also occurs among the spouses themselves. All these are not works of creation, nor of blessing, which is of God, but of sin and corruption, which is of sin. Therefore they are to be separated from the creature of God, which is good, and of which the Holy Spirit was not afraid to speak.
Now it is not only no disgrace that Moses speaks here of the creation and blessing of God, but it has also been necessary to teach and write thus for the sake of the heretics.
292 ".I.WS-S". Interpretation of Genesis 4, 1. W. 1 , 4R-442. 293
for the sake of the Nicolaitans, Tatians 2c., but especially for the sake of the papacy. For we see that the papists do not turn to that which is written above: "God created them male and female"; for they live thus, and thus they betroth and commit themselves, that they consider themselves neither male nor female. So they also do not turn back to the fact that above it is written: God the Lord brought Eve to Adam, and he said: "This is bone of my legs" 2c. They also do not turn back to the promise and blessing that God said, "Grow and multiply." Nor do they turn back to the toe commandments, "You shall honor your father and mother." Nor do they consider from whence they came, namely, that they were born of the union of a man and a woman 2c. They ignore, despise and reject all this, and force their priests, monks and nuns to vow eternal chastity, as if the life of the husband and wife, of which Moses speaks here, were condemned and rejected.
The Holy Spirit, however, has a purer mouth and purer eyes than the pope, therefore he is not afraid to remember the union and conjugal cohabitation of man and woman, which those saints condemn as shameful and impure. And the Holy Spirit does not do this in one place, but the whole of Scripture is full of such stories; so that even some have kept the young monks and nuns from the Bible for this reason, and have forbidden them to read it.
(7) And what shall I say? the devil has so fiercely and violently opposed this creature of God and the holy matrimony that the papists have forced people to conspire against marriage, have also established orders in which one should lead an unmarried life, and have condemned the married life altogether; therefore such ungodly beings have also had their punishment. For the examples are before the eyes, what fruits have followed from the impure celibate perennial; as one also finds in their own books such examples of abominable sin and fornication.
8 For St. Udalricus, a bishop of Augsburg, writes that after Pope Gregory had confirmed the priests' celibacy
He also commanded those who had married before the decree of celibacy to put away their wives, and he had them fish in a pond that he had in Rome, and more than six thousand children's heads were found in it; at which sight Gregory, as Udalricus writes, was very frightened and as soon as the ungodly decree of priestly celibacy was repealed again. However, Gregory's successors easily suppressed both this shameful thing and the godly abolition of the decree of celibacy, because they noticed that illegitimate life could not only gain money and property, but also serve for honor and power.
9 Such an example has also occurred in our time. For after the nuns in a small town in eastern Austria, called Kloster-Neuburg, had to vacate the monastery for the sake of their shameful lives, and the same was given to barefoot monks, who had to change several buildings for the sake of convenience, twelve large pots were found in the new cellars, in each of which a dead child had been placed. Such things have happened countless times, and therefore Pope Gregory, as reported by Bishop Ulrich, changed Paul's saying and said: Paul says, it is better to free than to burn; but I add: it is better to be married than to give cause for death.
In Rome, for the sake of the many children who were found, monasteries had to be erected, and the father of these children was called the pope, and they also first went before him in public processions; that I should be appalled by other innumerable things that my heart was afraid to say, let alone by them.
(11) Therefore, beware of these doctrines of the devil, and learn to honor the marriage state, even speaking honestly of it, because we see that God instituted it and is praised in the Ten Commandments, where it says, "You shall honor your father and mother." So also the blessing is included, "Grow and multiply"; and we hear here that the Holy Spirit, whose mouth is chaste and pure, is not ashamed to speak of it. The infirmities
294 L.I. R"-A>7. Interpretation of Genesis 4, 1. W. 1, 442-44P. 295
but and the shame that has come to God's business through sin, we are not to make a mockery of it, but rather to cover it; as we see that God covers the naked Adam and Eve with clothes after the fall. For the marriage state is to be spoken of and held honestly, since we all come from it; and it is a nursery not only of the police, but also of the church and of the kingdom of Christ until the end of the world.
(12) But such honor of the marriage state is not understood by the pagans and other godless people, who only gather together the defects that are in the marriage state and in the female sex at the same time, but do not see the unclean from the clean, so that they keep the unclean, but the clean they do not see. Just as some impudent jurists judge this first book of Moses ungodly and say that it deals with nothing else than the Jews' bearing and begetting children. But would such not be worthy of sodomitical disgrace and punishment, especially if they also despise marriage itself and want to praise the unclean, celibate life of the priests? but we let them go and continue to listen to Moses.
(13) The Holy Spirit is not satisfied with saying that Adam knew Eve, but he also says, "his wife. For he does not want to hear about the life of a whore, that one is held here to one and there to another, but wants each one to be satisfied with his wife. And even though the same community of married couples is not as pure as it would have been in the state of innocence, God's blessing still exists and remains in the midst of such disorderly lust and all other misery, as is said here; not, however, for the sake of Adam and Eve, who had long ago become ashes when Moses wrote this, but for our sake, so that whoever cannot abstain may be content with his Eve and not touch other wives.
14 Now this way of speaking, "Recognized his wife," is used only by the Hebrews; for the Latins and Greeks do not speak in this way. Now it is a beautiful way, not only because it is spoken chastely and honestly, but also because it is something special.
interprets. For the Hebrew word jada has a much broader meaning than our word "to know". For it does not mean to know with the mind alone, but to feel and experience (that I speak thus). As when Job says of the wicked. "They will know what is there, act against God", he wants to say: they will feel and experience. So Psalm 51, 5: "I know my iniquity", that is, I feel and experience it. Item, Gen. 22, 12: "Now I have known that thou fearest the Lord," that is, I have felt and experienced it in action. Also Luc. 1, 34: "Because I know no man," or I know of no man. Mary has known many men, but she has not yet experienced or felt one. So also here, Adam recognized his wife, that is, he not only knew in his mind, but also found out in reality that his Eve was a woman.
(15) The fact that it says, "And she conceived, and bare Cain," is a sure sign that nature was better then than it is now. For the conjugal partnership was not so often without fruit as now, after the world was old; but when Eve was once known by her Adam, she conceived.
II.
16 Here it is asked: why Moses says: "She gave birth to Cain", and not rather as he says afterwards in the 4th Cap. V. 25: "She bore a son and named him Seth." If Cain and Abel were also Adam's and Eve's sons, why are they not called sons? Answer: This happened for the sake of the descendants. For Abel perished bodily and was slain by his brother, but Cain perished spiritually and was lost because of sin; neither was the garden of the church and the kingdom of Christ planted by him, but his whole family perished in the flood. Therefore neither Abel, the blessed, nor Cain, the cursed, has the name of a son; but Seth was the one from whose lineage Christ, the promised seed, should come. Therefore, he is the first to be called Son.
296 2-1. SV7-S0S- Interpretation of Genesis 4:1. 2. W. 1: ns-147. 297
And Heva said: I have overcome the man of the LORD.
(17) From this another reason can be deduced why Eve did not call Cain son, namely, that she did not want to call him son because of too much joy and reverence, but thought he would be something greater, namely, the man who would crush the serpent's head. That is why she does not call him just a man, but a "man of the Lord", as the Lord would have meant when he promised her: "Your seed shall bruise the head of the serpent.
(18) Although she lacked this hope, it appears from this that Eve was a holy woman and believed the promise of the future salvation through the blessed seed. And because she believes, she rejoices so much in her son and thus speaks magnificently of him: "I have come over the man of the Lord", who will keep himself better than I and my husband Adam kept ourselves in paradise; therefore I will not call him my son, but he is the man of God, promised and given by God. This, I say, may also have been the cause why she did not call Cain son.
(19) Now that Eve is so attached and clings to the divine promise and to the faith of the redemption that was to come through her seed, she does right. For through this faith in the future seed all the saints are justified and saved. But she is mistaken about her person and believes that it will be Cain who will put an end to the misery into which the devil had plunged her through sin. But she believes this out of her own delusion, without a certain sign and a certain word. The promise was certain and true, but there was nothing to indicate that either Cain or Abel would be the serpent's tramp.
020 For this cause she infereth the person, and miscarrieth, and giveth her son a glorious and joyful name in vain. For the text gives that Cain is called by the word that means to possess or to overcome, so that by this name she consoles herself against the harm she has received; and
She holds against this that she had lost life and blessedness through sin and the devil, this again, that she has now come over the same life and blessedness again through this seed. As if she wanted to say: I know well what we have lost through sin, but now I hope and speak nothing else, but that I have come to all this again: because I have come over the man of God, who will help us again to all the honor and glory that we have lost. Because Eve is all too sure of the promise, she hurries and thinks that this first son will be the one of whom the Lord has made the promise.
(21) But the poor woman deceives herself and does not yet see her sorrow, namely, that nothing else but flesh can be born of the flesh, that even through flesh and blood sin and death cannot be overcome. Nor does it know the time and hour at which this blessed seed, conceived by the Holy Spirit, would be born of a virgin into the womb; just as the patriarchs did not know this time and hour, although the promise has become ever clearer through the revelation of the Holy Spirit. So we also know today that there will be a last judgment, but we do not know the day and the hour; as also Christ says to His apostles Acts. 1, 7.
V. 2. And she went on and gave birth to Habel his brother.
(22) Whether Cain and Abel were twins cannot really be known, although it seems sufficient from this text and is believable. Be that as it may, Adam and Eve, when these two sons were born to them, had various thoughts, and thought that their redemption was at the door. Without a doubt Cain was the dearest child and was brought up wonderfully, but Abel was not in such favor and hope, as even their names show. Cain has a name from it, as the one who is to regain and acquire everything. But Abel is called vain, or that which is nothing and rejected. Some have it in our
298 " i. sw-su. Interpretation of Genesis 4:2. w. i. "o. 299
Bibles translates: lamentation or sorrow; but that means Ebel, not Abel. Furthermore, the word Abel is very common in the Scriptures and is repeated several times in Ecclesiastes, Cap. 1, 2: "Vanity of vanities! All is vanity." And Psalm 78:33: "Their days were all vanity," that is, they did not obtain the promise of the land of Canaan.
23 So Abel is called: from whom nothing is to be hoped for, or in whom one hopes in vain, but Cain is called: from whom one hopes for everything. So that these two names sufficiently indicate the parents' thoughts and inclinations about these sons: namely, that after the promise was from a seed, they thought it would be fulfilled through Cain, and after he alone would bring about everything well and happily, Abel would do nothing; therefore they call him Abel.
(24) And this hope was undoubtedly also the cause that these two brothers were not brought up equally well and diligently; for Abel had to wait for the cattle, but Cain was kept to his father's trade, that is, to farming, as to better business. Abel is a shepherd, but Cain a king and priest, as a firstborn, who was born to this hope of recovering everything.
(25) Now consider how God is so strange in His counsels. From the beginning of the world, the firstborn has been a great and glorious thing, not only among the people to whom God Himself ordained and commanded the right of the firstborn, but also among the Gentiles. Nevertheless, the work and the experience show that especially in the holy people of the parents hope was lacking in the firstborn, and those who were born after came to the first place, office and honor.
(26) For did not the first parents miserably miss the hope of Cain after he became a deadly slayer? Neither was Abraham the firstborn, but Haran. So Esau is the firstborn, but the blessing falls out of his brother Jacob. David was the youngest of his brothers, yet he was anointed king. And so it is with others
gone. For although by divine right the firstborn had the privilege of regiment and priesthood, yet they lost it and were preferred to them who were born after. -
(27) But where did this contradiction and reversal come from? First, from the fault of the parents (who brought up the firstborns tenderly and wonderfully), then also from the firstborns' own presumption. For after they were thus spoiled and corrupted by their parents, they then insisted on their right and despised and oppressed the other brothers. Now God is a God of the humble, who gives grace to the humble and resists the proud, 1 Peter 5:5. Because the firstborn are proud and proud, they are rejected from their right; not that they do not have the right of the firstborn, but that they exalt themselves of their gifts and become proud, which God cannot suffer.
Thus, when the angels in heaven, who had the very best and most beautiful gifts before the others, began to become proud and despised the humility of the Son of God, they were cast down to hell and became the very ugliest devils. For God does not like pride, and does not want one to approach His majesty, but to honor it everywhere; as He says in the prophet Isaiah Cap. 48, 11: "I will not leave my honor to another."
The people of Israel were God's property and the holy city of Jerusalem was His dwelling place. But because they forsook the fear of God, and defied and prided themselves on their gifts, they were destroyed and their city laid waste by the heathen. And we are afflicted with this common pestilence by nature, that we are not satisfied with God's gifts, but misuse them to revile and mock the God who gave them to us. Now God gives power, dominion, peace and other gifts, so that kings and rulers should recognize Him, honor Him and thank Him for them; but kings and rulers abuse them as if they were given to them so that they should trample underfoot their Creator, who gifted them so mildly.
300 2- r- 311-313. Interpretation of I Genesis 4:2, 3. W. 1, 450-453. 301
(30) This is how it is with the household: God gives us healthy bodies, wives, children, food, etc., not that we should anger Him for the sake of such gifts, but that we should recognize His goodness and mercy and thank Him: therefore He has also allowed us to use and rule over almost all creatures. But how many are we who do this? Do we not almost all live with one another in shameful misuse of God's gifts? Therefore, he must use such counsel as the Emperor Vespasianus used. He was well pleased that his citizens and courtiers would become rich, and said: "A rich man would be like a sponge, which, when it has drawn full of water and is squeezed hard, returns the water in heaps. So does God: those whom he has fattened with his goods and made rich, he makes poor again when they are ungrateful and abuse his kindness and, as Mary says in her hymn Luc. 1, 53, "he leaves the rich empty.
31 Therefore this is the reason why he did not spare Cain, the firstborn, for he did not give him the firstborn to make him proud and despise God, but graced and adorned him so that he would honor and fear him. But because he does not do this, he must be rejected. And the sin of the parents who cherish such hopes also helps, as the names sufficiently show. For Adam and Eve have all their hope in the firstborn alone, whom they call their treasure. They consider Abel to be nothing and capable of nothing; but they adorn Cain as a king, because they consider him to be the seed that was given. Therefore they take great comfort in him, but he also becomes proud and Abel remains despised as a useless man.
- But God reverses it all: He rejects Cain and makes Abel the angel and first among all the saints. For when he is slain by his brother, he is the first to be redeemed from the sin and misery of this world, and shines through the whole church that followed like a beautiful star because of the glorious testimony of righteousness that God and all Scripture gives him.
Thus Abel, whom Adam, Eve and Cain despised as a useless man, becomes the lord of heaven and earth before God; for after his death he is in a much better state than if he had had a thousand worlds with all their goods under him.
Thus it finally goes out with hopefulness and presumption against God. Cain relied on the firstborn and despised his brother, and did not believe the promise of Christ. But Abel, through faith, took hold of the promise made to Adam his father of the seed. And this faith is also the reason that he offered God a better and greater sacrifice than Cain; as the epistle to the Hebrews Cap. 11, 4 reports.
And Havel became a shepherd, but Cain became a husbandman.
(34) As the names show that the parents placed all their hope and comfort in Cain, so it also shows in both of their occupations or practices that their parents held them to. For although both of them are honest, Abel's profession belongs only to housekeeping, but Cain's belongs more to worldly rule. And because Adam is a husbandman, he keeps Cain, because he prefers him to Abel, for his trade; but Abel he relegates to the sheep, so that it should be seen that the latter would be considered a servant, but Cain a master by his parents.
V. 3. And it came to pass after certain days, that Cain offered sacrifices unto the LORD of the fruits of the field.
- "After some days", that is, after some years had passed. Here we are told first of all that the dear pious parents, Adam and Eve, preached often and much to their children about God's will and about the service of God, because both Abel and Cain offer sacrifices to the Lord. But someone might ask: What or of what did they preach to them? They certainly had the most beautiful objects of holy sermons. They have often commemorated their first estate and paradise, and will undoubtedly preach to their children.
302 i, siĆ-siL. Interpretation of I Moses 4, 3, W. i, i5>3-4Zs. 303
The same place, which was kept by angels, often measured and reminded them that they should beware of sin, by which they were miserably deprived and stripped of so many goods and gifts, live in God's fear and take comfort in His grace and goodness, then they would find a better one after this life. But who could tell everything that was good in the first life? The other part of the teaching will also have led them to this, namely the promise of the seed and future redemption from all misery and misfortune. The pious parents may have preached about such things to their children in a certain place and especially on the Sabbath. Therefore, through such preaching they were awakened and caused to sacrifice and serve God.
Second part.
Of the sacrifices in general, but especially of the first parents; item, of Cain and Abel.
I.
(36) And this is the first text in the Scriptures in which sacrifice is mentioned. From this it can be seen that the habit of sacrifice is not new, but has been from the beginning of the world. Therefore it is no wonder that the way of sacrifice was propagated and handed down from Adam to Moses, and after that it was put into a certain order and manner by Moses, who undoubtedly abolished many useless things that were added by superstitious people. As can be seen in the examples of the pagan sacrifices in the poets Homer and Virgil, which the pagans undoubtedly took from the fathers and followed them, and which they also increased through superstition.
(37) Now this we are to consider especially in this text, that Adam and Eve are not only parents, feeding and instructing their children how to conduct themselves in this life, but also have a priestly office. For since they are full of the Holy Spirit and enlightened with the knowledge of the Lord, they are also priests.
Knowing the future Savior of Christ, they preach such hope of future salvation to their children, and admonish them that they thus show gratitude to a kind and gracious God. For it is certain that they have made and kept their sacrifices in no other way.
38 Now behold, beloved, what disciples are won by such a godly and good sermon. For here are two kinds of hearers: First, Cain, the firstborn, who is considered holy and thought to be a lord, is godless and does not believe the divine promise. Again Abel, of whom one thinks nothing and who is driven into the field to tend sheep and to wait, is pious, God-fearing and believing. And yet the godless Cain can hide his godless heart and thoughts and keep them secret in such a way that he listens to his parents' teaching as if God's word were a great seriousness to him, and also sacrifices, like his other brother, who is pious and God-fearing. This is why this is an example of the two churches, namely the right and the hypocritical one; as we will show more extensively in another place.
39 Although only the sacrifice and not the preaching is considered here, it should still be considered that they did not sacrifice without the preaching of the word. For God cannot be served with a silent work, but there must be a word that resounds in man's heart and in God's ears; just as the invocation of God's name came to this sacrifice.
40 But one asks here: Whether Cain and Abel had any word or commandment of God to sacrifice? Answer: Yes. For this is proven by all the histories of the Holy Scriptures, that the kind, merciful God, through His abundant grace, has always given and set up, in addition to the Word, an outward and visible sign of grace, so that by such an outward sign and work, as by a sacrament, men might be reminded and believe all the more surely that God wanted to be favorable and gracious to them. Thus, after the Flood, the rainbow appeared so that it could be a sure sign that God would henceforth give such a sign.
304n I> N5-A7. interpretation of I Genesis 4, 3. W. 1, 458-460. 305
He did not want to let punishment pass over the world anymore. Abraham was given circumcision, as we will hear, so that he would conclude and be certain that God would be his God and give him a seed in which all nations would be blessed. In the New Testament we have baptism and the sacrament of the altar as visible signs of grace, that we should believe and thereby conclude with certainty that our sins are canceled by Christ's suffering and that we are redeemed by His death. Thus, the Church has never been so devoid of external signs that one could not have known where God actually and certainly wanted to be found and encountered.
41 Although the world almost follows Cain and misuses such signs of grace for hypocrisy, it is truly an unspeakable grace and mercy of God that He shows Himself to us in so many ways. How then this grace and gift is highly praised, Proverbs 8:30, 31: "I had my delight daily, and played before him always, and played upon his ground; and my delight is with the children of men." But the Hebrew word sagak is not well translated: to play; for this praises wisdom, that she had an eye on men first of all and revealed herself to them. As if she wanted to say: "I have always given myself to men to see and to hear, so that they have heard and found me present in sacrifices, in the circumcision, in the smoke offerings, in the cloud, in the red sea, in the bread of heaven, in the brazen serpent, in the tabernacle of Moses, in the temple of Solomon, in the fog, 2c. and it has been my pleasure that I thus showed and revealed myself to the children of men.
(42) And Adam took special comfort in the fact that after he had lost paradise, the tree of life, and other comforts that were his signs of grace, God had given him another sign, namely the sacrifice, by which he could understand that he was not yet completely rejected by God, but that He still took care of him and looked after him. For this is what God indicates by lighting the sacrifices with fire from heaven and consuming them; as
we read about the sacrifice of Moses and Elijah. For these were certain signs of divine grace, which the poor people needed, so that they would not be without some light and knowledge of the grace of God.
(43) So now our morning stars are the word, baptism, and supper of the Lord, to which we look as to certain signs of the sun of grace. For we may safely conclude and say that there is Christ, forgiveness of sins, and eternal life, since there is the sacrament, baptism, and the Word. Again, where these signs of grace are not there, or are despised by men, not only is there no grace, but also abominable errors must follow, that people devise other services and set up other signs. As the Greeks worshipped Apollo, and other peoples other devils, as the Egyptians worshipped Anubis, Serapis, the crocodile, garlic, onions; the Romans Jupiter, Quirinus and the images of shame Priapus, Venus 2c.
44 As was the case in the papacy. For after these signs of grace had become small and despised, idolatry could not rest, but sought other signs, such as monastic vows, orders, pilgrimages, intercessions of the saints, and others; all of which are full of error and wickedness, and yet poor people accept them as if they were certain signs of divine grace. There you will not hear a bishop, a high school, punishing such blasphemy, or making people believe something better. For if the light of the gospel and these signs of grace, given by God, are lost, there can be no lack of them, people must run after them, to which their heart's desire and lust drives them. As the Jews first despised the tabernacle and the temple, and sacrificed in the woods and under the trees, until at last the parents led them away, and out of unmercifulness slaughtered their own children.
(45) Such strange and weird idolatry shows what a great gift it is to have the word and the signs of grace that God has indicated and commanded. Now if the Gentiles had followed in the footsteps of the Jews...
306 L. 1. 317-314. interpretation of Genesis 4, 3. 4. W. 1, 460-tW. 307
they would never have fallen into such terrible and outrageous idolatry. If they themselves, the Jews, had paid attention to the word, they would never have undertaken such blasphemous sacrifices. If we had kept baptism and the sacrament of the altar in the respect and dignity in which we should have kept them, we would not have become monks; nor would anything have been taught in the church about purgatory, the sacrifice of the Mass, and other ungodly things. But since the light of the Gospel has been extinguished by the godless popes, it has been easy to persuade people to commit such abominations.
46 Therefore it is an unspeakable gift that God not only speaks to men through His word, but also gives visible signs of grace in addition to the word; as in the New Testament are baptism, the sacrament of the altar and absolution. Now those who despise such signs or consider them worthless are worthy to buy the pope's filth for balm, to worship and to praise: for why do they despise the goodness of the divine majesty? And since they could have the most certain signs of grace at home without all expense and effort, they despise them and run to Rome, to St. James 2c., consume their money over it, wear out their bodies and finally, how cheaply, lose their souls to it. Therefore, praise be to God in eternity, who has helped us again through his word from such terrible idolatry and various errors, and has gifted us with his signs of grace so that we can have them at the door, even in our home and bed.
(47) Thus, from the beginning of the world, when God wanted to confirm and make certain the promise of our blessedness, He directed that men should have certain signs to comfort them in their sins and to raise them up by trusting in divine grace. For in the sacrifice, it is not the work that counts, but God's grace and the power of divine promise that God Himself arranges such a service and promises to accept it. That which is now with us is baptism and the Lord's supper, which is with the Lord.
Adam according to the promise had been the sacrifice. For God revealed His grace in the sacrifices, and indicated by the kindling and consuming by fire that He was pleased with them.
II.
(48) Adam instructs his sons in such worship that they give thanks to God, praise God and have certain comfort and hope from His grace and mercy. Cain, however, is ungodly, puffs himself up and exalts himself over the firstborn, despises such beautiful preaching of his father, and sacrifices as his father commands him, but has a hopeful delusion in himself, as if he were holy, and thinks that God will put up with such work for the sake of his person. But Abel, who according to his name counts for nothing before him, also sacrifices, but in the faith of the promise, as the epistle to the Hebrews Cap. 11, 4. says.
V. 4: Andabel also brought of the firstlings of his flock, and of their fat. And the LORD looked graciously on Habel and his sacrifice.
(49) He who looks at the work in itself alone cannot prefer Abel to Cain. For the Jews, as they are saints of works and always cling to works, are pretending to foolish dreams here: Cain had not sacrificed deliciously selected grain, but chaff, therefore he was rejected with his sacrifice.
50 But the epistle to the Hebrews Cap. 11, 4. judges differently and says that Abel offered a better sacrifice to the Lord in faith; therefore the defect was not in the sacrifice that they offered, but in the person who offered. And the faith of the person was the weight that made Abel's sacrifice delicious and pleasant, but Cain's unworthy and wrong. For Abel believes that God is kind and gracious, therefore his sacrifice pleases God; but Cain relies on the honor of being the firstborn, and despises his brother as a useless and unfit person. But how does God's judgment go against this? From the firstborn he makes a secondborn, and again from a firstborn he makes a secondborn.
308 D. I, SIS-3W. Interpretation of I Moses 4, 4. W. 1, 4W-"66. 309
He makes a firstborn from a secondborn. For he looks at Abel's sacrifice and indicates that this priest's sacrifice is pleasing to him, but Cain is not pleasing to him and he is not a true priest.
51 The word shaah, "God saw," is a broad word that I have diligently explained and interpreted in a writing against Latomus. But this word is used by Isaiah, as Cap. 17, 7: "At that time a man shall cleave unto him that made him"; item, Cap. 66, 12: "On your knees you shall be held kindly." For this is what he means, that when a mother holds her child on her lap, she shows him a cheerful and loving gesture. Such a showing is indicated by this word, therefore it spreads much further than the word "see". For when a mother looks at a child, she shows him at the same time a laughing and friendly gesture, as if she loved the child. In the German language, however, there is no word so that this could be given properly and completely, so I know of none in the Latin language either.
- Moses speaks almost thus, 2 Mos. 33, 15: "Where your face does not go, do not lead us up from there", that is, create that we always have your signs with us, in which you let yourself be seen that you are with us and keep it with us. Such signs were, as also said above, the pillar of fire, the cloud 2c. Although Moses does not actually say what kind of sign it was that God was pleased with Abel's offerings and sacrifices, it is nevertheless credible that it was a fire that fell from heaven and took hold of the sacrifice and consumed it in the sight of all, and that God was pleased with Abel's sacrifice. And thus God shows that he examines the hearts and kidneys, as Jerome says, because he does not look at the firstborn of Cain, but looks at the heart of the despised Abel.
(53) And here we begin to separate and divide the church into two churches; one, which is a church in name only, but in deed is nothing but a hypocritical and bloodthirsty church. The other, which is barren, desolate, and under the cross, and
Suffering, and against the hypocritical church before the world is nothing else but Abel, which is a vain trifling. For Christ Matth. 23, 35. also calls Abel righteous, and makes him the beginning of the church of the God-fearing, which will remain until the end of the world; just as Cain is the beginning of the church of the wicked and bloodthirsty until the end of the world; as Augustine also holds up this history in the book de Civitate Dei.
(54) In this we are given a great lesson and comfort when we count both churches from this origin and beginning, and consider how God has always governed this with wonderful counsel, that the right church has been great and strong at one time, but small and weak at another, and yet has always been so, that the hypocritical and bloodthirsty church has had glory before the world, and the right church, which God loved, has been afflicted and martyred. For there it has already gone, as the promise reads, that the serpent's seed should bite the seed of the eunuch in the heel; as we learn even today. Therefore such a game and misfortune should not frighten us; but it should comfort us that we learn by experience that our adversaries do just such a thing against us as the bloodthirsty Cain did against the righteous Abel.
(55) For we are not the first from whom the false church takes the name of the church by force and calls us heretics, kills us, and boasts that it alone is the right and true church; do not even dare to usurp this name with sword, fire, and all abominable tyranny. For this also happened to the pious Abel, yes, to the Lord Christ Himself, who was no priest, no king in Jerusalem, but was brought to the cross by the priests and rulers. "But now we must," says Paul Rom. 8, 29, "become like the Lord Christ."
For this reason the true church is hidden, banished, considered heretics and killed. Cain, however, has a great name and is the only one in whom it is hoped and expected that he will accomplish the greatest things. Therefore he also leads against his
310 2 Ws-W". Interpretation of Genesis 4:4. W. i. "s-ts". 311
Brother a hostile heart and strangles him. And this history does not belong to the worldly or domestic regiment, but to the church. For Abel is not killed for the sake of any worldly or domestic business, but for the sake of the service of God. And Cain is not satisfied with being a master of the house, but he also wants to be a son of God, a pope and father of the church. Therefore he submits himself to the judgment of the sacrifices, condemns his brother as a heretic and beats him to death.
(57) Just as Christ prophesied in John 16:2 that His church would have to be in many dangers, so that whoever kills the pious will think he is doing God a service. Therefore, those who want to be the holiest are the plague and persecutors of the church. Again, the true church is not considered to be the church, but, after the name of Abel (who is not only the figure but the beginning of the true church), it is considered to be nothing; so also that when it is killed, those who kill it think that God does not ask anything about it; for Cain is a lord and king who does everything and is all-powerful.
(58) But here we find the offense against which we are to contend, that we do not therefore think as if we were not the church, because our adversaries so surely condemn us and cruelly persecute us in all manner of ways, but that we hold the cross and such condemnation to be certain and undeceiving signs of the right and true church; as also the 10th Psalm, v. 1 ff. Psalm v. 1 ff., and Psalm 72:14: "Their blood shall be esteemed precious in his sight"; and Psalm 116:15: "The death of his saints is esteemed worthy in the sight of the Lord." Here you hear that those who are thus killed are by no means out of God's concern, but that such deaths are counted precious and worthy in His sight. Therefore, they are certainly God's people whom God takes care of.
(59) Therefore, let us tolerate the cruel raging of our adversaries against us and thank God that we are not among those who kill, who violently and cruelly attack other people's property and bodies for the sake of the name of the church. For the histories of all times bear witness to this,
that the right church has always been suffering, but the false and hypocritical church has violently proved itself against the right one and condemned it.
(60) Therefore we have no reason to doubt, but we can be sure that the church of the pope is a Cain church, but we are the true church. For just as Abel did no harm to Cain, so we not only do no harm or suffering to the false church of the pope, but we also allow ourselves to be plagued, condemned and killed by it. We do not tell lies about it, but the whole world knows how often we have been banished, cursed and condemned by them with various judgments. People have also been found who have wanted to carry out such serious and cruel judgments almost in all corners of Europe. Neither Spain, nor France, nor England, nor the Netherlands, nor Bohemia, nor Poland, nor Hungary, nor Austria, nor Bavaria, can be subjected to such tyranny and unjust rage. What else have they persecuted but the true Christian, prophetic and apostolic doctrine? And who can say further that the right church is not easily and actually recognizable? Shall we say that the church is there, where nothing pure nor righteous is taught, but where all unrighteous tyranny is practiced and great good and violence is? or there, where the consciences are served with right doctrine, where also for the sake of doctrine there is the cross, contempt, poverty, disgrace and other burdens, which the small group of the pious has always had to bear, as one reads in the histories?
(61) Therefore it is not only useful, but also very sweet, that one can so certainly and actually distinguish both churches and recognize one before the other. One is the blasphemer and ungodly, namely the harlot in the beautiful purple robe, which bears the name of the right church; the other is not considered anything and must suffer, hunger, thirst and be oppressed, as Christ says in Matth. 25, 35, that he must suffer hunger and thirst in the world.
- but there will follow a judgment between the satiated and the hungry, between the goats and the sheep, and between Abel and Cain, in which
312I , 324-32". Interpretation of Genesis 4. 4. **W. I, 469-471. 313**
God will show and prove that He is pleased with the suffering and hungry Church, but He rejects the hypocritical and bloodthirsty Church. This is our comfort and, as it were, a sugar, so that we would and should overcome our misery and persecution in the world. And all this belongs to theology. Now let us return to the worldly and consider God's judgment.
It truly amazes us why God allowed Adam's first son, to whom the firstborn in the entire human race was due by birth, to fall so horribly, so that his entire race perished and was destroyed in the Flood. But this is the very cause for which, as said above, God mocks Adam so bitterly and scornfully, since he says, "that he should not become like ours," and had the garden preserved by the cherubim. For he wants to ward off and dampen the presumption and hopefulness that is, as it were, implanted in man through sin: and we are so constituted that we can bear nothing less than this dampening of hopefulness. We see what pride and courtliness there is among the nobility for the mere name of being noble, which is a vain and futile nobility, for they do not get it by virtue or by helping the country and the people much.
It is said of Plato that he thanked God for three things: first, that he was created a man and not an unreasonable animal; second, that he was a Greek, born in Athens, and not a barbarian; and third, that he became a man-person and not a woman. The same folly is heard of the Jews also, who boast that they were born men and not wild beasts; Jews and not Gentiles; men and not women. But tell me, what is it> that one thus boasts of his descent or birth? What is it that an ass adorned with chains of gold and silver in court not only esteems himself better than another common man, but also exalts himself against God? The Greeks despised the people of all countries and called them barbarians; but the Romans have
Finally, this disgrace, that they were not called barbarians, was remedied by many excellent and honest deeds. In sum, the better each nation has wanted to be before another, the more it has risen and become proud. This is the nature of all men and the nature of sin.
But look here at God's judgment. Cain could justly and truly boast of his highest nobility, for he was the first to be born of men: but as much as his descent is more praiseworthy and glorious, so much is his fall more dreadful. That is why experience has given rise to the saying, "The children of great lords seldom prosper. And such a shortcoming applies not only to individuals, but also to entire great kingdoms. For the Greeks were especially famous and had a great reputation before other nations because of their honest deeds and good arts. But have they not fallen into great disgrace because of it and finally been miserably destroyed and devastated? You will see this in other nations as well.
For this reason God was well pleased to let Cain fall, so that the whole world would be an example of him, and no one would have to boast of his noble tribe or great lineage, just as the Jews boasted of their father Abraham and the Greeks of their great wisdom. For God wants to be feared, but he wants us to be humbled. But it is generally in vain; for we turn little to such great wrath of God, that the first men were corrupted, and the noblest nations laid waste and destroyed.
Therefore, experience testifies and proves that it is true, as the Virgin Mary sings in her song Luc. 1, 52: "He has cast down the mighty from their seats. For what is most noble and best becomes most unimportant and is rejected by God; not that the work itself is void and reprehensible, but that it is counterfeited by diabolical presumption and hopefulness. And that in the world it is thus customary to admit, even the heathen have seen: as the saying of a philosopher indicates, who, after being asked, What did God do in heaven? answered, He exalteth the lowly, and exalteth the high.
314 D. 1, 326-328. Interpretation of Genesis 4, 4. 5. W. 1, 471-174. 315
is, he humiliates. But they have not understood the reason why it happens.
Our flesh and reason consider it a great honor that one is a man and not a woman; yet we see that God has diligently arranged it so that man would not be born of man; and Christ himself wanted to be called the seed of a woman and not of a man. How could men have so greatly exaggerated this honor if God had wanted Christ to be born of a man? But this honor is entirely taken from men and given to women, who must be subservient to men, so that men should not boast but humble themselves. And since a woman cannot give birth without a man, God has also ordained that women give birth not only to males but also to females. For human nature cannot make proper use of honor, but always abuses it for the sake of hope, and rebels against the one from whom it received the gifts. This is the reason why Cain falls so hard and loses the right of the firstborn, namely, that we should fear God, thank Him, and be careful not to abuse His gifts for the sake of hope.
V. 4. 5. And the Lord graciously looked upon Havel and his sacrifice. But Cain and his sacrifice he did not look upon graciously.
This is an excellent text, which should therefore be diligently noted, thoroughly understood and properly practiced, so that it would be enough that in the New Testament faith and trust in God's mercy against trust in works is praised and commended with such a clear testimony; as it is soon commended in the beginning of the world with very clear and bright words. For does not Moses, in saying, "God graciously looked upon the sacrifice of Habel", clearly indicate that before the work, God looks at the person, what kind of person it is? If the person is good, his work is pleasing to him; but if the person is not good, his work is not pleasing to him.
70 Now this is the summa of our doctrine, that we teach and confess that GOD accepts the person rather than the work, and
that the person does not become righteous or just by his good or right work, but that the work becomes good and just by the person who is righteous and just; as the text proves here. For because God holds to Abel, he also holds to his sacrifice; and because he does not hold to Cain, he also does not hold to his sacrifice. This opinion is clearly stated in the text, and our opponents cannot deny it. And from these words follows a very clear and good conclusion, namely, that Abel was righteous before his work, and that the work pleases God for the sake of the person, not the person for the sake of the work; as our adversaries fight and pretend that man becomes righteous from works and not from faith alone.
- So the master of the epistle to the Hebrews looked at this text with pure and clear eyes, when he says Cap. 11, 4: "By faith Habil offered a greater sacrifice than Cain, by whom he received testimony that he was righteous, since God bore witness to his offering. Cain also sacrifices and does so sooner than Abel. But he sacrifices puffed up by the honor of his birth, and hopes that God will be pleased with the sacrifice because it is done by a firstborn, so he comes without faith, without confession of his sin, does not ask for mercy and forgiveness of sin, does not trust in God's mercy, but hopes that his sacrifice cannot please God for any other reason than that he is the firstborn. Just as all saints of works do, whose thoughts, mind and spirit are directed solely to works, for the sake of which they hope and think to be pleasing to God, but do not trust in God's mercy, nor do they hope that God will forgive sin for the sake of Christ. Cain was also such a man. For it would have been impossible for him not to please God if he had had faith.
(72) On the other hand, Abel realizes that he is an unworthy and poor sinner, so he takes refuge in God's mercy and believes that God is merciful and wants to have mercy on him. So God, who sees into hearts, judges between these two brothers who sacrifice to Him at the same time, and does not reject Cain for the sake of Cain.
316 ^. 1, 328-330. Interpretation of Genesis 4, 4. 5. W. 1, 471-^78. 317
Abel's sacrifice was not good (for if he had offered a nutshell to God in faith, it would have been pleasing to God), but that the person was evil and without faith and full of pride and hope. Again, he holds himself to Abel's sacrifice, because he is pleased with the person; as the text clearly adds, God first looked at Abel and then at his sacrifice. For if one is pleased with a person, he will put up with anything he does; since, again, anything done by one's enemy is contrary and repugnant to him.
Therefore, this is an excellent text, so that it is clearly proven that God does not look at how great, how much, nor how delicious the work is, but simply looks at the faith of the person; just as He does not despise the work, no matter how small, unworthy and rejected it is, but only despises the unbelief of the person. What is it then that the Jews praise Jer. 7:4, "the temple of the Lord", "the temple of the Lord"? What is it that the papists boast so much about the mass, about the woolen shirt, about great work, about great, many and delicious works, because God does not ask about the works, not even about those that he himself has commanded, if they are not done in faith? as the now reported saying of Jeremiah also indicates. Much less, however, does he inquire about the works that men devise and invent without God's word; but he looks to and inquires only about faith, that is, that one may take comfort in it and rely on it for Christ's sake; for there the person first begins to please God, after which his works also please him. Thus, God does not like Cain's sacrifice because he, as an unbeliever, does not please Him. Again, Abel's sacrifice is pleasing because he pleased God first for the sake of faith, not relying on his worthiness, nor on his sacrifice or work, but only on the promise of the seed of the woman.
74 And so this text goes to our doctrine of justification, that a man must be righteous above all his works, and be accepted of God without all works through grace alone, which faith takes hold of and considers certain. For faith does not make a person righteous as a work, but as a
He makes us righteous by taking hold of God's grace and mercy, shown in Christ. In this faith and trust in God's mercy, the church lives and floats with a humble confession of her sins and unworthiness, hoping that God will forgive her for Christ's sake.
The works that follow are, as it were, testimonies of this faith, which God also accepts, not for themselves, but for the sake of faith or for the sake of the believing person. Not only does the other church, namely the Cain church, not have such faith, but it also pursues it and believes, as Cain does here, that it will please God for the sake of works. But this hope is hostile to God, for he cannot suffer the contempt of his grace 2c. This text is certainly worthy of careful consideration.
Third part.
How Cain did not behave properly in rejecting his sacrifice and how he is punished over it.
I.
V. 5 Then Cain was very angry, and his mind became distorted.
This following text will give us some trouble for the sake of grammar, but I hope we will get through these difficulties easily and well. We have now heard that Cain missed his hope after he despised his brother and thought that he wanted to have preference with God and be the most distinguished for the sake of the firstborn, as he was with his parents. But God's judgment is different from the judgment of men. For He indicates that He is pleased with Abel, but Cain does not please Him and is rejected. This is why Cain is furiously angry with his brother, for he cannot be satisfied that he is banished and deprived of both his rule and his priesthood, as we will learn later that kings and princes can tolerate nothing less than the punishment of the church. For they are not satisfied with this,
318 " l. Wv-Ws. Interpretation of I Moses 4, 5. W. i. 478-481. 319
that they are kings and princes, but they also want to be righteous and holy before God and rob themselves of the title of the church. So Cain also becomes angry when he sees that the glory of righteousness and grace before God is taken away from him. For what is that but to be cast out of the church and banished? But he is so much more satisfied with this, so much better than his brother. For now he thinks: Behold, now your brother will want to be lord, after he sees that I am despised and cast out by God. Therefore Moses adds the word "very", because he wants to indicate that Cain will be very and violently angered, that he will be publicly disgraced, even though he wanted to be the most distinguished.
We also see such a Cainian anger in the Cainian church of the pope: for what offends the pope, cardinals, kings and princes more than that I, a poor beggar, teach that one must prefer the reputation of God to their reputation, and punish in the name of the Lord what is worth punishing? They themselves recognize that there are many things among them that need a good and sharp reformation, but that a poor beggar of low standing and sex should appear and do this, they cannot stand at all. Therefore they oppose it with their force and want to dampen us with it.
There is no wrath on earth more cruel than that of the bloodthirsty church and hypocrites. For in the worldly authorities' wrath there is still a little kindness; as we see that no such cruel murderer is led to punishment, with whom the people would not have a little compassion. But when this false and bloodthirsty church comes upon one who is of the right church, it is not enough for it to shed his blood, but it also blasphemes, curses and curses him and practices cruelty on the poor dead body. Just as the Jews were not satisfied with the fact that they had put Christ on the cross, from which they could take no more than a dead corpse; but because he was thirsty, they soaked him with vinegar and gall, and as his soul is now running out, they blaspheme him. There is no such fury in political or worldly anger.
(79) Therefore the wrath and anger of the false church is a devilish wrath and anger, which began with Cain and continues with all the Cainites. And we can truly boast that we also have such a wrath, like the pious Abel, on our necks. For who would doubt that the bishops and some fierce princes could strangle us all in a moment, and, as that Roman tyrant said, if we had all one neck, they would not with all pleasure strangle and murder us? For behold, what some years therefore have gone by for assaults, thou wilt say that I speak the truth.
80 But that Moses further says: "And his spirit was disguised", is spoken in a Hebrew way, and thereby not only the work is meant, but also such an angry heart, which could not rest; but because it cannot do harm, it must let its anger see its spirit. And it is to be believed that Cain will never again have looked cheerfully, nor will he have spoken kindly to his parents as before; if he should have answered them, he will rather have grumbled than spoken words. When he will have looked at his brother, he will have turned pale, will have shown a hostile face, and will have let a fierce and vengeful heart be heard from all his gestures.
(81) Moses means all these things when he says that his gestures were disguised. For he does not speak of one gift or one part of it, but of all gifts and movements. As Paul also said in 1 Cor. 13, 5, according to this Hebrew way: "Love does not behave in an inappropriate way", that is, it does not frown, does not look sour, does not threaten with its mouth, but shows a fine, sincere, friendly and cheerful face 2c. For such a gesture stands well, but those stand badly and are blasphemous. Therefore this word also describes the hypocritical anger, that Cain could neither see nor hear his brother, nor talk with him, nor eat nor drink with him 2c.
- If anyone wants to see an example of such Cainian wrath, let him join a papist who either follows his doctrine and his teachings, or is a papist who is a papist and a papist.
320 k. 1, 3. 32-334. Interpretation of Genesis 4, 5-7. W.r, 4S1-4S4. 321
If a man wants to be praised for his faith or his piety, he will find a devilish anger and resentment in him; so that a judge's anger against him does not seem to be anger, but the greatest kindness and sincerity. For with him nothing is angry but the hand, and is displeased with the vice alone, not with the person. But the Cainite's anger uses the eyes, frowns, opens the mouth, arms the fist for revenge. In sum, anger and revengefulness looks out of all limbs and gestures and that without ceasing. For the anger does not deteriorate with time or pass over, like a worldly or domestic anger. Now follows a fatherly and very serious admonition of his father Adam, who would have gladly advised and helped his son; but such anger suffers no counsel, and hears Cain and such Cainites neither father nor mother nor God Himself.
V. 6 Then the Lord said to Cain, "Why are you angry, and why are your words disguised?
These words prove enough that Cain was not only grieved once in this sacrifice, but that from that very hour he went along grieved, sad and grim, not looking rightly at either father or mother. As we have said of Pharisaic anger, that it used to disguise the whole offering. For Cain considered it a great mockery that Abel, whom he had always despised and of whom even his parents had thought nothing, was preferred to him in the sacrifice, that is, in the presence of his father and his mother, and that God allowed himself to be heard and told that he was worthy of the regency and priesthood.
II.
(84) Now, as he is sufficiently aware that he has an estranged mind toward his brother, he is admonished by his father Adam. For I believe that these words were spoken by Adam himself, and Moses said that the Lord had spoken them, so that Adam was already justified and enlightened and graced with the Holy Spirit. What he therefore received according to God's word from the Holy
When the Holy Spirit says it, it is rightly attributed to God, as if he had spoken it. Just as those who now preach the gospel are not only teachers and preachers, but Christ speaks and teaches in them. And such words were undoubtedly spoken with great earnestness. For he saw that his son could not bear the scorn, and was grieved and sorrowful because he had lost his firstborn and priesthood. So he also understands well what the tempter could do to a corrupt nature, because he had done so much harm to man while he was still perfect. Therefore, he is careful, begins and preaches a serious sermon, which, although none of the fathers has yet interpreted it worthily, because perhaps the fathers did not have time for other church business, let us nevertheless try it, not without fear and improvement, as I hope.
V. 7. Is it not so? if thou art godly, thou art pleasant; but if thou art not godly, sin rests at the door.
I cannot be sufficiently surprised that Moses was able to wrap and force such great and excellent things into so few words. Our translation has not really given the words sufficiently; and although Augustine was not at all inexperienced in the Hebrew language, he nevertheless did not know it thoroughly. For thus he gives this text: "If you sacrifice rightly and do not share rightly, you have already sinned, therefore refrain from it. What sin means here is known to those who have been taught Hebrew, although Augustine's opinion, which he deduces from these words, is theological and good. It can also be seen that the seventy interpreters were not sufficiently equipped and skilled for the great work they undertook. Therefore let us leave aside how others have translated and interpreted it, and follow the Hebrew text, which is certain and thus holds: "If thou be devout, thy sin shall be forgiven thee, or lifted up; but if thou be not devout, sin resteth at the door" 2c.
Now it is ordered by nature so that the words, as also Aristotle says, to the work,
322 " i. sst-s". Interpretation of Genesis 4:7. W. i, "si-t". 323
and not the work or trade should serve the words. And Hilarius has a saying, which is well known and is also cited by Peter Lombardus, that words should be understood according to the action that is put into the words and presented in them. Therefore, when one wants to explain a thing, one should always first consider what the subject is that is being discussed. And when this has been done, one should then direct the words, if grammar will suffer it, to the thing, and not the thing to the words. And because the rabbis and others who follow them do not keep this rule (for they have lost the things and stick only to words), they often get into the habit of giving very uncomfortable and clumsy interpretations to many things. Because they do not have such thoughts as one should have of spiritual things, of which the Scriptures speak, they get completely away from the matter and direct the words to carnal and futile thoughts.
Now it is certain that the Jews have lost Christ altogether; how then can they rightly understand either the gospel or the law? For they know neither sin, nor grace, nor righteousness; how then can they rightly explain such passages? Our sophists are almost the same. For what do they have that is pure and righteous about these important things? Because they do not understand the matter correctly, it is impossible for them to understand the words correctly. For although knowledge of language, that is, that one understands the manner of speech and the words, must first be, knowledge of facts, that is, that one sees and understands the whole matter correctly, is the most important thing. For if the things themselves are confused, the words also come to a different understanding and thus become entirely a new grammar.
Gerundensis has a very beautiful knowledge of the language (as there are many now who are far ahead of me in Hebrew grammar). But because he does not understand things correctly, he has done this text wrong. For thus he gives it: "If thou be godly, thy sacrifice shall be more acceptable than thy brother's; for thou art the firstborn.
Here you hear that he understands and knows the words, but he does not know the matter. For God deals with this trade to indicate that He does not respect the firstborn. How then can the sacrifice for the sake of the firstborn be better?
But the master of the epistle to the Hebrews Cap. 11, 4 understands what the matter is, therefore he speaks differently of this trade, namely, that Abel did a pleasing sacrifice in faith. Thus Jerome's translation is also better, since he gives it thus: "If you are pious, you will enjoy it; but if you are not pious, sin" (he has added the little word "your") "will rest at the door. But this does not yet mean that the matter has been explained correctly. For the word seeth, which means to alleviate (levare), he takes for accipere, which in my opinion no one can praise. But he has this from the Jews, who are under the delusion and understand it in this way, that where Cain would have sacrificed well and mildly, God would have repaid him. Therefore, I will now explain what my simple mind and opinion is of this text.
90 First of all, it is necessary, as I said, to understand the matter correctly and to have a firm foundation that cannot be lacking. Now this is the one reason, that God does not like anything that does not come from faith, according to the common and well-known saying of Paul, Rom. 14, 23: "What does not come from faith is sin"; and Solomon, Proverbs 15, 8: "God has an abhorrence of the sacrifice of the wicked. The other reason is that sin is such an abominably great and grievous thing that it cannot be wiped out by any sacrifices, by any works, but only by grace and mercy, which must be taken by faith; as is also indicated and proved by the first promise of the seed of the woman, without which there is no redemption. The rabbis do not have these foundations, for such understanding comes only from the Spirit of Christ, who, like the sun at noon, enlightens what is dark. Therefore, whatever goes against these foundations and is not in accordance with them, we may boldly reject as ungodly and false.
324 2. 1. 336-338. Interpretation of Genesis 4:7. W. I, 4"-t8p. 325
(91) Although I am not opposed to the word "sin" being understood either of past or future sin, it seems to me to be more convenient that it should be understood generally for sin, and all power lies in the word seeth, which comes from nasa and means: to alleviate, to raise. But here is a clear example of what a great difference there is between the knowledge of words and of things. For if you want to apply the word "alleviate," "elevate," to a bodily thing, it means to raise up or set on high; as Isa. 6:1: "I saw the Lord sitting on a high and lofty throne." This is much different from what is written in Psalm 32:1, "Blessed is he whose transgressions are forgiven," or "are abolished," and yet in both places it is only one word. This, in Isaiah, a grammarian understands, but this he does not understand, for he does not know what the thing is that is spoken of here. For to lift up a chair is another thing; so also to lift up sin is another thing, namely, to forgive, to cancel, and to take away sin.
Therefore, this is the opinion: If you were pious, that is, if you believed, you would have a gracious God. And this would be a right lifting, that is, forgiveness of sin. But since I see that God has not kept to your sacrifice, it certainly follows that you are not pious; nor is your sin yet lifted, but it remains.
This is especially fine, that by the word "lift" he compares the sin to a great burden that lies on Cain and presses him so that he cannot breathe unless it is taken away from him. But the epistle to the Hebrews indicates the way in which we are relieved of such a burden, since it says in Cap. 11:4 that Abel made a better sacrifice in faith. So the words or grammar and the matter are consistent, namely, that God regards faith and considers only those who believe to be righteous. For these words: "If you were pious," are serious words, so that Adam punishes Cain severely and thus wants to say: "Your pride and hope has corrupted you, for you are evil.
And thou didst defy thy firstborn, and thoughtest that thou wouldest be acceptable unto God for the same: but I see that because God doth so judge and condemn thee, thou art without faith: for God doth not condemn any but the unbelieving.
94 No rabbi interprets this text in this way. For they do not see that Adam, as Paul also does, is presenting the gospel to his son and reproaching him: "He who believes will be saved," Marc. 16, 16. item Rom. 3, 28: "Faith alone makes one righteous. For what else is said here, but that God is gracious to those who believe in the Seed of the Gospel and cast away all trust in works and their own merit? If you would do this, says Adam, your sin would not weigh you down, but you would be relieved of this burden and would not look so grim and angry; for God has promised that He will not impute sin to anyone who believes 2c.
95 If these words are to be applied to past sin, they are also a fatherly and serious admonition, saying, "You have not believed until now, and now you are rejected; if you continue in this way, you will be cast out altogether; but if you do good or are righteous, that is, if you believe in the seed that has given, I promise you that it will yet come to pass that you will be purged of your sin, so that, as the 32nd Psalm says, your sin will not be imputed to you. Psalm v. 2, your sin will not be imputed to you.
The fact that it says, "Sin lies or rests at the door," is a rhetorical description of sin, which I would like to see used for a proverb. For this is actually the nature of sin, that it lies or rests like a wild animal that has fallen asleep, because it is at work, that is, because it does not bite, does not frighten nor offend, but rather flatters and tickles. So when first Eve and then Adam ate the forbidden apple in paradise, they never thought that God would pay attention to it, much less that they would fall into such severe punishment. For just as one can better deal with evil and wild animals
326 L i,M"-s4o. Interpretation of Genesis **4:7. W. i, 439-^92. 327**
when they are full and want to sleep: so sin is also sweet, because it is at work, and its poison is not felt, but it lies and rests. For who hath ever seen a miser look sour, when it goeth to him to great gain? And who has ever seen an adulterer grieve when what he desires happens to him? But if one were to lash his skin with a whip or break his head with a hammer, the same affliction would leave him. But because sin is at rest and punishment is not felt, the miser's greatest pleasure is to touch gain, and the adulterer's greatest pleasure is to have dealings with another's wife. It can also be seen as if there can be no measure or end to such pleasure and joy.
Therefore Adam does not speak here only of Cain's sin, but he indicates in general what kind and quality sin has in itself. For that which befell Cain befell all. Before Cain sacrificed, he boasted of the advantage of the firstborn, despised his brother and wanted to be the most distinguished. At that time sin lay and rested, but at the door, that is, in a place that was not quiet and not at rest. For through a door one goes out and in, therefore it is not good to sleep there. And this also belongs to the nature and characteristic of sin, that even though it rests for a time, it still rests there, because it cannot rest long; as Christ says Match. 10, 26: "There is nothing hidden that will not be revealed." For the wicked thinks that sin rests and is hidden; but it cannot rest at the door, but is finally revealed and comes to light. For door and sleep and rest are quite contrary to each other, or, as it is called, opposita in adjecto. For as darkness is in the light, so also rest is in a restless place, and such things are by nature contrary to each other. So this can be understood of any sin, past or present.
- but if anyone wants to understand it from future sin, it remains one opinion, so: if you harm your brother, and hold the grudge you have in your heart, I say to you that
Your sin will probably rest, but "front door", that is in a very restless place, because it must finally wake up and catch you, like a fierce wild animal. And so it went. For when Cain had committed the fatal stroke and buried his brother alone, sin rested. But for how long? No longer, for until the voice came upon him, "Where is thy brother Habel?" Therefore this description of sin is right, and so it is with every sin that it rests at the door. For such are the thoughts of men: because no man knoweth their sin, they think it will remain secret and hid. But it is revealed and awakens where one is not pious, that is, believes that God wants to forgive it for Christ's sake.
So these short words, spoken in the manner of proverbs, contain an excellent teaching, namely, that nothing remains hidden, but everything is revealed; as Paul also says in 1 Tim. 5:24: "The sins of some men are revealed, that they may be judged beforehand. And especially we see and experience that God's judgment goes especially over gross sins. For many are murdered secretly, and yet through strange opportunities and means the perpetrators of such murderous deeds come to light. Therefore Adam admonishes his son not to dwell on his sin, for it will not remain hidden; but one will be found who will bring it to light and punish it. And it rhymes with this opinion that the poets paint Cupido (the desire) bare and blind. Because we let ourselves think that sin is secret and hidden, we think that other people do not see it either. But God reveals in the end even the most secret and hidden.
100 And this I consider to be the right and simple understanding of this text, namely, that Adam, as a father, admonishes his son to believe in God and the promised Seed, and God will be gracious to him. But if, he says, you indulge your lusts, your sin will rest, that is, it will seem to you that it is secret and hidden; but it will rest at the door, that is, in such a place that it will not rest long.
328 L.I.SW-S". Interpretation of I Moses 4, 7. ". i. iss-t". 329
or hidden. For what lies outside the door is seen by everyone who goes in or out.
(101) As I said above, we should not forget the most important doctrine, how God has always let himself be seen and heard from the beginning of the world, that he is a judge between your flesh and spirit and does not look at the person. For Abel he regarded not for works, but for faith only, that he might sacrifice unto him. But he did not look upon Cain, nor did he hold to him, not because his work was not seemly or good enough, but because he was without faith, and it did not help him that he was the firstborn son.
102 And this is a strong argument against the Jews, who, as John 1:13 says, boasted of their blood, that they were Abraham's children. For if they were to be preferred because of their blood or lineage, Cain would have had much to boast about. For what is it that the Jews boast that God spoke to them through Moses? Shall we then consider Adam, the first teacher, to be a lesser teacher than Moses was? He was truly higher and greater in many ways. For he did not teach, as Moses did, how to circumcise people and perform other ceremonies, which were necessary for the wild and naughty people to prevent idolatry; but he taught how to believe in the promised seed, which would crush the serpent's head. But Cain's firstborn nor other advantages did not help him; for God looks only to faith in the promised Seed, as in the New Testament Paul clearly says: "Those who have faith are Abraham's children"; and John 1:12, 13: "To those He gave power to become children of God, who are not of the blood, nor of the will of the man, nor of the will of the flesh, but who believe in His name."
I consider this to be the right and proper meaning and opinion of this text. For first of all it agrees with the reason of the holy scripture and with the matter; secondly, against such an opinion is also the
Grammar does not, but it explains the thing still to be and some. But because the rabbis do not know the matter, it does not help and promote them anything that they know the words. For how foolish it is that some of them take the word, "It will be removed," as if Adam had meant to say, "You will be able to lift up the face that has now fallen and been disguised. Now and then, even the new teachers paint such foolish glances, although we should be grateful to them for their faithful work in giving the text grammatically, even though theology is needed that judges and teaches rightly about things alone.
But do not let her have her way, but rule over her.
Some have very foolishly tried to force this saying, as if free will could be proven with it; although it is clear that Adam does not think that Cain can do this, but only admonishes him and commands him to do it. But it does not follow that we can immediately do what we are commanded. The lust of sin, he says, is with you, that is, as Paul says Rom. 7:5: "Sin is in your members"; item Gal. 5:17."The flesh lusteth against the Spirit": but thou shalt not be condemned because thou feelest sin in thee: but if thy sin offend thee, be thou master of it by faith, and let it not have dominion over thee, lest thou perish: as Paul also commandeth Rom. 8:13, that the works of the flesh should be put to death by the Spirit.
(105) Therefore this saying is for us to learn from it how the Christian's life is in this flesh, namely, that it is an eternal battle of the spirit against sin. Whoever is lazy and does not prepare himself for this fight will easily be overcome. And it can be seen that Adam did not want to preach this sermon only to warn his son to beware of future sins, but also to comfort him with it; for he sees that the son has become sorrowful, because he was rejected by God, and sin now lies against him and wants to drive him to revenge. "But be thou," he says, "of sins.
330L . I. RS. n. L 4.nterpretation of Genesis 4:7. 8. W. 1. 4"-19g. 331
Lord," you will find a gracious GOD who will forgive sin.
(106) And here is the word maschal, which the Lord also used above, when he said to the woman, "Let the man be thy master. For as he wills there that the woman should be subject to the man, obeying him, and not presuming to master all things, but since she will do so, the man should have power to punish her, and forbid her such things: so also he says here, Sin shall provoke thee, and bid thee revenge (for that is what is said here, her lust shall be toward thee); but say thou, Sin, I will not follow thee, and hold to thee, and be her lord. Therefore it is an exceeding comforting admonition, that because we are no longer under sin for the sake of the seed given, we shall be lord of sin. For Adam combines both the fear of God and faith. Because sin is at the door, we are to fear God, and because He is gracious and merciful, we are to believe Him.
Fourth Part.
How Cain murders his brother and is called to account for it, and how he acts on this.
I.
V. 8. Then Cain talked with his brother Habel.
Our translation holds that Cain said to his brother: Let us go out. But the rabbis have also invented it, of whom I have said above how much they are to be believed. Lyra says that Aben Ezra writes that Cain told his brother how severely he was punished by the Lord. But who would believe that which has no testimony from Scripture? Therefore we retain the opinion that the Scriptures point to, namely, that now that Cain has been rejected, he gives way to his anger, and over and above the fact that he sinned before, he now also adds this and despises his parents and God's word, thinking thus: "To me, as a firstborn, the promised seed should rightly belong; but the loose and despised Abel, the firstborn, should have the promised seed.
is preferred to me by the divine prestige after the fire from heaven has burned and consumed his sacrifice. What do you want me to do? I will cover and conceal my anger until I see a convenient opportunity to take revenge on him.
Therefore I understand these words: "Cain talked with his brother", so that Cain did not let his anger against Abel be noticed, but behaved towards him as a brother, talked with him, dealt with him, as he was well satisfied with the divine judgment. As we have a similar example of Saul, that he showed himself friendly to David, and said 1 Sam. 24, 21: "I know that you will become king after me", but meanwhile he thinks how David might be killed and how this might be prevented. In the same way Cain may have spoken to Abel: I see that you are chosen by the Lord, therefore I grant you such grace and blessing. For so do hypocrites, giving good words and offering themselves for great friendship, until they have occasion to do harm.
109 And that it has this opinion here, the circumstances prove. For do you not think that if Adam and Eve could have had some suspicion of this murder, they would have punished Cain and kept him from it; or would have taken Abel away and helped him out of danger? But because they see Cain behaving differently and talking to Abel in a friendly manner, as if he were a brother, they think there is no danger and that their son will comply with his father's admonition. And this pretense also deceived Abel: for if he had worried about it before his brother, he would have fled, as Jacob flees when he fears Esau's wrath. What makes Jerome believe the rabbis and say that Cain quarreled with his brother?
Thus Cain is an image and figure of all murderers and hypocrites who murder the pious under a godly and good pretense. That is why he is possessed by the devil, keeps his anger secret, waits for the opportunity and talks kindly to Abel, as his dear brother, so that he can attack him the sooner without displeasure.
332 " n."-"-interpretation of I Moses 4, 8. W. i, 4ss-sos. 333
(111) Therefore this text belongs to teach us how murderers and hypocrites are accustomed to behave and to give confession. For this is certainly how it is: every Cain speaks brotherly to Abel, as one brother to another. Again, every Abel believes Cain as his brother, and is thus beaten to death, and the pious parents are also deceived. So now the pope and bishops speak and counsel much about the peace and unity of the church; but whoever does not understand the contradiction in their suggestions is truly deceived. For it is true, as the 28th Psalm v. 3. says: "The wicked and evil-doers speak kindly to their neighbor, and have evil in their heart"; for the nature of all hypocrites is this, that they lead a good appearance, speak kindly, pretend to be humble, patient, sweet, give alms, and yet their heart is full of murderous and poisonous suggestions.
Therefore we should learn to know Cain, and be most careful of him when he speaks in a friendly and brotherly manner, as with his brother; as now our adversaries, pope and bishops, speak with us, because they act as if they were serious about the unity of the church and seek comparisons of doctrine. But if they could have a convenient opportunity to fall upon us, to rave and rage, you would probably hear otherwise. For in their little pot nothing boils so surely as death, and under their kind and good words lies hidden all harmful poison.
And it came to pass, as they were in the field, that Cain rose up against his brother Habe, and slew him.
Here is the gloss of such kind words. Cain was admonished by his father in God's stead to beware of future sins and not to doubt that God would be kind and merciful and forgive his past sins. But what does he do? He despises both of these things and indulges in his sin, as all wicked people do; for Solomon, Proverbs 18:3, rightly says: "When the wicked man comes to the depth of sin, he despises his sins.
but shame and scorn overtake him."
Nowadays our ministry cannot be accused. We teach, exhort, plead, rebuke, and try in many ways to bring people from security to the fear of God: but the world opposes it like a wild beast, continues in security, and follows not God's word, but its lusts, which it wants to disguise with a good appearance. And how it happened to the prophets and apostles in this case, we have before our eyes and our own experience teaches us. For although our adversaries are so often admonished and convinced, and know themselves well that they are wrong, they nevertheless do not desist from this murderous hatred against us.
Therefore learn here what a hypocrite is, namely, one who pretends to serve God and his neighbor, yet does nothing less; but hinders and destroys the service of God and strangles his brother. For all false friendliness and dissimulation goes to the end that it may have the better opportunity to do harm. For if Abel had been so hardened in his wrath, and had been so devilishly angry, he would have thought for his life, and would have fled. But because Cain does not notice any of them, but speaks kindly to him, as he had done before, Abel is corrupted before he has any danger.
No doubt Abel, seeing that Cain had pressed upon him in earnest, would have pleaded with him and admonished him not to defile himself with such a sin. But because Cain's heart was possessed by the devil, he did not ask for his brother's plea or entreaty; but just as he had previously despised his father's faithful admonition, so he also despised his brother, even though he was already falling at his feet.
117 All of this teaches us what cruel tyranny the devil still practices daily in human nature, which he has previously defiled and burdened through sin; as Paul therefore calls us Ephesians 2:3, "children of wrath. 2, 3 "children of wrath". And 2 Tim. 2, 26. he says that we are caught in the snares of the devil, to his will. For if we
334 ".n."-".Interpretationof I Moses4, 8. S. D.i,sm-"". 335
If we are nothing more than men, that is, if we do not keep faith with the blessed seed, we are all like Cain and lack nothing more than opportunity. For if our nature is left without the Holy Spirit, it is led and driven by the evil spirit, so that Cain was driven. Now if there should be in some men so much ability or free will that they could withstand the power of the devil, then such gifts should certainly have been in Cain, to whom the first-birth and the promise of the blessed seed were especially due. But it is the same with all: where our nature is not helped by the spirit of God, it cannot sustain itself. Why do we praise so many futile things of free will? Now follows another peculiar text:
II.
V. 9 Then said the LORD unto Cain, Where is thy brother Habel? And he said: I know not; shall I be my brother's keeper?
Oh, dear God, how far poor human nature deteriorates when it is driven by the devil! Cain has now committed a death stroke, and perhaps the slain Abel has lain unburied for several days. Now when Cain comes home to his parents at the usual time, but Abel is absent, they become worried and say to Cain: "You are here, but where is Abel? you come home, but he is absent; the cattle go without their shepherd: therefore say where he is? Here Cain becomes angry, and answers with little reverence, "I know not; am I then set over my brother as keeper?"
119] And it happens to him what happens to all the wicked, namely, that they accuse and blame themselves the most when they want to excuse themselves; as Christ also said in Luc. 19:22: "From your words you will be judged, you servant of a fool. Thus the heathen have a fine saying: A liar must be careful, even though they have understood nothing of God's judgment and conscience, but have relied solely on experience in worldly affairs.
must judge and speak. For it is true that liars put themselves in much danger, and often speak against themselves in such a way that they can be proven to be lying in their own words. Therefore the Germans say in the proverb that lies are a fruitful thing; for one lie gives birth to seven others, so that one must feed and adorn the first one. Now it is impossible that the conscience should not once come out and betray itself, if not in words, then with gestures; as countless examples prove. But I will only mention one here.
In Thuringia there is a small town on the Orla, called Neustadt, where a whore strangled her own child, which she had given birth to secretly, and threw it into a pond. Now the matter comes before the authorities, who are simple-minded people and know no more convenient way to get to the bottom of such a deed than this: They summoned all the virgins in the town to the town hall and questioned each of them, since they could easily sense and note from the speeches and gestures of the others that they were innocent of it, except for one who had committed the deed. Since the one who had committed this evil deed had been summoned, she did not wait until she was asked, but soon came forward, made a great noise and said that she was innocent of such a deed; from this she soon became suspected by the authorities that she did not have to be so innocent, because she had apologized so highly before all the others. They therefore had her seized by the guards, whereupon she soon confessed that she had strangled the child. Such examples happen a lot every day, as people make themselves suspect with many excuses and accuse and betray themselves. For it is true, as has been said above, that sin rests, but at the door.
But Cain thinks he is excused because he says he was not appointed as his brother's keeper. But what else does he do, because he calls his brother, but that he is not his brother's keeper?
336 ". ii, s-ii. Interpretation of Genesis 4:9. w i, "s-sos. 337
he confesses that he should be his guardian? Doesn't he also accuse himself of being a stranger against his brother, also gives the parents this suspicion that they worry that there must have been a murder, because Abel is nowhere to be found? In paradise Adam also apologized and blamed Eve. But Cain's excuse is much more foolish here. For in excusing his sin, he does nothing but make two sins out of one, whereas a sincere confession of sins obtains grace and overcomes wrath.
In the history of St. Martin, we read that when he had absolved some great and great sinners at one time, the devil punished him and asked, "Why is he doing this? Then St. Martin answered him: Why should he not do it? He would have absolved him if he had said from his heart that he was sorry and repented that he had sinned against the Son of God and asked for mercy. But the devil does not do that, but he insists on his sin and defends it.
This father of lies is followed by Cain and all hypocrites, who either deny or excuse their sin; therefore they cannot come to forgiveness. For we see at home in our houses that when one has sinned and still wants to excuse and defend himself, the wrath becomes greater and greater. For if the wife, children, or servants have done something and have sinned, and still deny it, the father of the house becomes much more angry; but since the sin is confessed, it is either forgiven, or some of the punishment is lessened. Now this is really the way of hypocrites, that they cover up or deny their sin and strangle the innocent under a holy pretense.
Here let us see how the sins increase and follow one another. First, Cain sins with his presumption and unbelief that he is superior to the firstborn, thinking that God will be pleased with him because of his merit. This hope and glory of his own righteousness is followed by envy and hatred against his brother, after he has certain signs that he is preferred to him. This envy and hatred is followed by hypocrisy.
and lies, that he promises his brother, whom he wants to have dead, friendly, so that he makes him the more secure. Hypocrisy is followed by death; death is followed by the fact that he still wants to excuse the sin. The last degree, which soon follows, is despair, which is finally the heavy fall from heaven into hell.
Although Adam and Eve do not deny their sin in paradise, they confess it very weakly and coldly, and blame it one on the other, Adam on Eve, Eve on the serpent. Cain, however, goes even further; for he not only does not confess the death blow, but also lets himself be told that his brother is none of his business, that he should look after him and take care of him. Thus he sufficiently shows that his heart is turned away from his brother. Because Adam and Eve therefore confess their sin, even though coldly, they are forgiven and are punished more easily; Cain, however, because he so stubbornly denies, is rejected and falls into despair. Our Cainites, popes, bishops and cardinals also have to provide themselves with such a judgment, who, although they strive day and night for murder and death, still speak like their father Cain, they know nothing about it.
In common parlance one says: What do the Romans care that the Greeks die? For we think that no danger concerns us but our own. But how is this consistent with God's command that we all live among ourselves as brothers? Therefore Cain accuses himself harshly with this one, saying that his brother is none of his business. If he had said to his father, "Alas, I have strangled him, and now I am sorry; punish me as you will," counsel would have been found. But because he denies the sin and does not want to accept his brother against God's commandment, his sin is increased and there remains no hope of grace.
(127) And Moses has put these words with special diligence as a testimony and memorial to all hypocrites, whom he describes masterfully and shows how horribly they are seized by the devil and embittered against God, his word and church. For this murderer, Cain, did not have enough of it, that he
338 L ri. 11-1!?. Interpretation of Genesis 4:9. W. I, SVS-S1V. 339
had slain his brother against God's commandment, but he continued in sin, and when God asked him about his brother, he was also angry with him. But I say, therefore, that God asked him, that though Adam spoke thus to his son, yet he did it by divine authority and by the Holy Spirit. But is this not a kind word in such an abominable sin: "Where is thy brother Habet?" Nor does the hypocrite and murderer answer so defiantly and arrogantly that he says he does not know, and is still angry at being spoken to about it. For such is the word of a stiff-necked spirit that is angry against God.
To this sin he adds a worse one. For when he is to be accused of the murder he committed, he goes to accuse God and wrangles with Him, saying, "Am I set up as my brother's keeper? He also honors neither God nor his father. For he does not say, "Lord, I do not know;" he does not say, "Father, have you made me a guardian over him?" for that would have been a sign of reverence toward God or his father; but he answers defiantly, as if he were the Lord himself, and makes it publicly known that it displeases him to be spoken to and asked by the one who had the power to do it.
This is the right painting of all hypocrites, who are still very stiff-necked and hopeful in public sins and yet want to be taken for the holy of holies; they do not want to yield to God and His word when He punishes, but oppose Him, quarrel with Him and excuse their sin; as the 51st Psalm v. 6 also says that God is judged by men, but in the end He remains righteous. Such a stubbornness of the hypocrites Moses wanted to depict here.
But what is the result of such presumption? Namely, that he accuses and blames himself most severely by excusing himself too much; as Christ Luc. 19, 22. also says: "From your words I judge you, you rascal." For the same servant, wishing to be esteemed holy and pious, said vv. 24, 25: "Lord, I knew that thou art a hard man; thou reapest where thou didst not sow; therefore thou art a hard man.
I have hidden my penny." How could this servant have accused himself more harshly? Just as Christ turns these words against him. This is the wisdom of the Holy Spirit.
- But these examples serve us not to fight against God; but if you find in your conscience that you are guilty, beware of it with great diligence, lest you quarrel either with God or man, excusing yourself and defending your sin; but do thus to Him: If God holds and aims his spear at you, do not turn away or run away from him, but rather have recourse to him with humble confession of your sin and ask for mercy, and he will stop and spare you. On the other hand, since he comes so much closer to you and is so much more hostile to you, so much further do you dare to flee from him by denying and excusing sin. Therefore, nothing is better, nor more certain, than to come before God with confession of sins; for in this way it happens that because God wins and overcomes, we also overcome through Him.
This is not what Cain and the hypocrites do, but when God turns his spear against them, not only do they not humble themselves and ask for forgiveness, but they also hold a spear against God, as Cain does here. He does not say, "Lord, I confess that I have slain my brother, forgive me for it;" but regardless of the fact that he is to be blamed, he blames God and says, "Have I been set up as a guardian over my brother? But what else does he accomplish with this defiance, but that he freely confesses that he asks nothing according to this commandment Deut. 19:18: "Thou shalt love thy neighbor as thyself"; item, according to this Matt. 7:12: "Do not do unto others as you would not have them do unto you." For this law is not only written in the Ten Commandments, but is also written in the hearts of all men; nor does Cain fight against it, and testifies himself that he does not ask anything about it, but despises it.
133 Therefore Cain is an image and an example of a man who is not of simple wickedness, but of deep and great wickedness, namely, who is
3402 . n, IS-IS. Interpretation of Genesis 4, 9. W. 1. 810-61." 341
is a bloodhound and yet a hypocrite and wants to be considered holy; he also wants to accuse God himself rather than be considered the one to be accused. This is what all hypocrites do, blaspheme God and crucify His Son, and yet they want to be righteous. For when they have committed death, blasphemy and all kinds of sins, they seek how they can excuse and cover them up. But in this way they give themselves away and are condemned by their own judgment.
Thus, because Cain wants to be too pure, he stains himself most ugly and thinks he is doing well by saying, "Shall I take care of my brother? But with this very answer he accuses himself most shamefully. So that in every way, as Hilarius says, ungodly nature and foolishness are together. For if Cain had been as wise as he is wicked, he would have excused himself much in another way. But now, because God so ordains that ungodly and foolish must be with one another, he accuses himself. And for this reason it is easy to defend the truth against the adversaries. For just as Cain bears witness to himself with words and actions that he does not respect his brother, but is an enemy to him, so they also reveal their ungodly nature in many ways.
Therefore, great and important things, from which much can be learned, are held up to us here, namely, that God does not allow hypocrites to remain hidden for long, but forces them to make themselves known when they think and deal with how they can cleverly conceal and cover their hypocrisy and sin.
But Moses is not of so many words in describing such things as the pagans, who often decorate and adorn an argument or argument in this and that way. Thus we also learn that no human eloquence can paint or reach the concerns and emotions of the heart, and it often happens that with many words one makes an emotion that one wants to describe darker and smaller than it is in itself. That is why Moses leads a different way and shows whole heaps of arguments with few words.
137 For above (v. 8) he said: "It happened while they were in the field. With these words he indicates that the murderer Cain had seen on this occasion how he could make himself over his brother if he were alone; so the circumstances indicate sufficiently that Abel will not have been idle at that time. For he was in the field, doing the work that his father had given him to do. Here Moses also shows that the parents did not worry about any danger. For though they feared at first that Cain's anger might break out into greater sin, yet Cain, with his good words and false kindness, had brought it about that they could have no further evil suspicion of him. For if they had had some suspicion of him, they would certainly not have let Abel go to the field alone, but would have given him his sisters, of whom he would undoubtedly already have had several; or the parents themselves would have stayed with him and by their reputation would have encouraged such an atrocious deed. I have also said above that Abel was therefore secure in his heart and never thought about it; otherwise he would have fled if he had suspected something bad about his brother. But when he hears that Cain is well pleased with God's judgment and is pleased with his honor, he does his work in the field without worry or fear.
- But which speaker could sufficiently state here that Moses says with one word that Cain has rebelled against his brother? One finds certainly now and then many horrible words, so that one expresses and indicates cruel deeds; but how can Cain's misdeed be painted more horrible and more terrible, than it stands here painted? "He rose up," says Moses, "against his brother," as if he wanted to say: He was Cain's brother, with whom he had also been brought up and had lived and dealt with until then. But Cain not only forgets such friendship and fellowship, but he also forgets that he and his brother Abel had lain under one heart. So he also does not consider what a heartache he caused to his parents with a
3422 ii. 15-17. Interpretation of Genesis 4:9. W. i, sis-si". 343
Nor should it be considered that this was his brother, who had never done him any harm. For although Abel had received the praise that he had made a pleasant sacrifice, Cain knew well that Abel had not sought it, nor had he asked for it, but that it had been done by God. Finally, he did not consider himself, that after he had been in the highest favor and esteem of his parents, he would easily lose it with this misdeed and fall into the greatest anger and displeasure.
One reads of a painter who had painted the history of Iphigenia, how she was slaughtered and sacrificed. And after he had painted everyone who stood by and watched, with such a gesture that one could see that such a thing went to his heart and had compassion, he had covered up her father's head, which had also been at this spectacle, to indicate that in such a case, one could not show the parents' great sorrow and affect, nor paint it.
I think that Moses did the same here, because he reports the history of how such an atrocious deed happened with only one word: "Cain was enraged. How much essence should Cicero or Livius make of it, who would describe all circumstances in detail: namely, how Cain would have been enraged, and his brother would have been frightened, lamented, wrung his hands before him and begged for mercy? Nor would that be enough to say about it. Therefore Moses is right to describe such a thing, of which one cannot say enough, only a little, and with few words he gives instructions to think about such things, which are obscured and obscured with many vain words, like a beautiful face with painted color.
So also, when he goes on to say, "He struck him dead," he is not talking about a common death blow, as we see that people sometimes do harm and murder for little cause. For such death-slayers are frightened and grieved soon after the deed is done; they also feel sorry and see how the devil has blinded them.
But Cain is not frightened, nor does he repent, but denies the deed.
Of such a devilish hatred of the hypocrites, which cannot be satisfied, Christ speaks when he says John 16:2: "Whoever kills you will think he is doing God a service": how the priests and kings flooded Jerusalem and filled it with the blood of the prophets, and triumphed over it, as if they had done it well, because they considered it a zeal for the law and the temple of God.
- Such tyranny is now also practiced by the pope and bishops, who are not satisfied by the fact that they have so often banished us and shed our blood, but they also want to eradicate our name and destroy it from the land of the living; just as the 137th Psalm v. 7. points to such hatred and resentment: "Those who say, 'Clean off, clean off,' even to their own soil. Such is a devilish and not human hatred and resentment. For human anger and resentment diminishes with time, and at least ceases when a man has avenged himself and cooled his temper: but such Pharisaic resentment daily increases and grows stronger; for it is cloaked with a good appearance of piety and godliness.
Therefore Cain is the father of all such murderers, who kill the saints, and know not the measure nor the manner of their wrath, because there remaineth a little hernia of them; as the Lord Christ's example also showeth. For of this there is no doubt, Cain will have hoped to keep the honor of the firstborn, if only Abel were suppressed and killed. In the same way, the wicked think, they will also promote their tyranny; but when they find that their hope has been in vain, they fall into despair.
What do we think now, what a miserable being, lamenting and sighing will have been found, since such an atrocious deed will have come before the parents? But I will keep silent about it, because it takes a man who is eloquent and thoughtful. But it is a great wonder that they did not soon die of grief. For this makes all harm greater and more dreadful, that their firstborn son, who had been well behaved
344n . II, 17-19. Interpretation of Genesis 4, 9. W. 1, 516-SIS. 345
and good hope was upon him, had committed such a miserable and atrocious murder.
If Adam and Eve had not received special help and consolation from God, they would not have been able to overcome this domestic misery, for it is such a trade that no one knows of. That is why they did not have this consolation, to which we commonly turn in sudden and unforeseen accidents, namely, that the same thing had happened to others, and we were not the only ones to whom it happened 2c. For Adam and Eve at that time had no more than these two sons; although I believe they also had daughters; therefore they had none of the examples of other people, of which we have many in all kinds of accidents.
Who would doubt that Satan did not increase and increase the heartache of the first parents with a new temptation? For so they will have thought: Behold, this is the fault of our sins, that in paradise we wished to be like God, and through sin we became like the devil: this also happened to our son, whom alone we loved and held great, but the other, who was pious, we regarded as nothing in comparison with him. We also hoped that he would be the one to crush the serpent's head, and behold, he himself was crushed by the serpent, yes, he also became like the serpent, because he became a murderer. But where does this come from? Is it not true that it comes from the fact that he is our son and born of us, and we are also born of sin? Therefore, this misery has come from our flesh and from our sin.
Therefore it is to be believed, and is also shown by the order and number of years, that the afflicted parents will have been so frightened and afflicted by this fall that they will have abstained from childbearing for a long time. For it can be seen that Cain, at the time he committed the murder, was at his thirty years, under or over; between that time they may have had several daughters.
have. For when it is said that Cain took a wife, he undoubtedly took one of his sisters. And he himself says afterwards v. 14, 15: "Whoever finds me will strike me dead, but the Lord made a sign on him that no one should strike him dead. Therefore it is believable that Adam had more children at that time. But that only these two, Cain and Abel, are mentioned, is for the sake of this excellent and remarkable history; item, because these were the first and foremost. For I fully believe that Adam and Eve were very fruitful for the first thirty years and begat many children. One also finds something of Adam's daughters Calmana and Dibora; I do not know, however, whether those who write it are also to be believed. Since one sees from Moses that Seth was born a long time after this death blow, it seems to me to be quite credible that the first parents, Adam and Eve, were so much frightened by this house disaster and terrible misfortune and were grieved by it that they abstained from childbearing for a long time. All this Moses does not report at all, but only recently indicates that the reader should have reason to further think about and contemplate this excellent history, which he hardly sketches with very few words and indicates from afar.
Now I come back to the text. Cain is evil and a mischievous man, and yet he is regarded and respected by his parents as a special gift of God. On the other hand, Abel, according to his name, is not considered anything by them, but before God he is a righteous, holy man; as Christ also told him in Matth.
23, 35 and calls him the "righteous Abel". But Cain cannot stand this divine judgment and not only thinks that he could satisfy and quench his resentment if he had struck his brother dead, but also thinks of keeping the firstborn in this way. But he is still far from these thoughts that he sins by this death blow. Because he is the firstborn, he thinks he is free to do so and is well justified in striking him to death, as I consider it, not with iron weapons.
346u . i"-" Interpretation of Genesis 4:9. W. i. sis-sss. 347
(for these were not yet in use at that time), but rather with a shillelagh or stone.
After the deed is done, he is satisfied and thinks that it can remain secret and concealed, because the body is hidden and out of sight; which he either buried himself or threw into some water, so that he could be all the more certain that it could not be found by the parents. Because Abel stayed away a little longer than he was used to and did not come home, the Holy Spirit instructed Adam to ask Cain in these words: "Where is your brother Habel? And here it comes to pass that Adam's prophecy and preaching, of which we have just heard, comes true, that sin rests at the door. But Cain thinks that he has put his sin to rest and into a hidden place. And it is so: for sin resteth, but at the door. But who opens the door? The Lord, who awakens this sin that is at rest and hidden, and brings it to light.
This is how it must be with all. For if you do not come first by repentance and confess your sin to God, God comes and reveals the sin, for He cannot suffer anyone to deny his sin. As also the 32nd Psalm v. 3. 4. says: "Since I wanted to conceal it, my bones faded away, and my sap dried up, as it becomes dry in summer." For though sin has its rest and quietness, yet it is a rest at the door that cannot long endure nor be hidden.
I understand that Moses says that the Lord spoke in this way, as it was said above that Adam spoke through the Holy Spirit, as in the person of God, which he conducted as a father against his son; therefore, this form of the Holy Spirit to speak boasts and affirms the parents' office and authority, namely, that the children hear God and are obedient to God when they hear the parents and are obedient to them. And I believe that Adam recognized and knew from the revelation of the Holy Spirit that Abel had been slain. For he passes judgment on a death blow, when Cain says nothing about it, but diligently conceals and hides it.
Fifth part.
How Cain is punished because of his murder.
I.
- How do you think that Eve will have been upset when she has heard such things? Because it is actually such a heartache, which has not been able to say. Now this sorrow hit Adam the closest. Because he is a father, he must officially punish his son and banish him for his sin. For though he does not strike him dead again (for the law that murderers should be struck dead again is not given until after this, in the ninth chapter, since the patriarchs saw that there was much strangling and killing), but keeps him by the inspiration of the Holy Spirit with a sign that no one should kill him: yet it is a great punishment that is laid upon him and all his descendants. For by reason of the curse upon his body, he must also be cast out of the house, and driven away from his parents, brothers and sisters, who after him remained with the parents, as with the church.
Now Adam could not have done this without great heartache, so Eve could not have heard it; for father is father and son is son: therefore he would much rather have spared him and kept him at home. As we see, the slain are at times reconciled and made up with the friendship and brothers of those who are slain. Here, however, there is no reconciliation, but Cain has to be fugitive from the earth. Therefore the parents have two kinds of sorrow and heartache. For they see that one son is slain, but the other must be banished by God's judgment and cast out from the community of the other brothers.
When I speak of the ban and the expulsion from the church, you do not have to look at our church, which is large, wide and made of hewn stones. For Adam's church or temple has been a tree or hill in the open air, under which
348 N, A-W. Interpretation of Genesis 4:9, 10. " l, WS-SA. 349
they gathered together when they heard God's word and wanted to sacrifice, for which they had erected and elevated altars: and God was with them when they sacrificed or heard God's word, as Abel's example shows. Other histories also show that the altars stood in the open air and that sacrifices were made on them. How it would be good for many reasons that people would still come together in a free place under heaven, kneel there together, pray, worship, thank God, bless each other 2c.
From such a temple or church, which was not in a certain place, Cain is cast out, and thus punished twice: first with a bodily punishment, that the earth is "cursed", and the badge of a murderer is attached to him; secondly with a spiritual punishment, that he is expelled by the ban, just as from another paradise and church of God.
The jurists also use this text, and make great use of it, that the Lord first inquires into the whole transaction before he passes judgment. This means that no one is to be condemned unless the matter has been thoroughly investigated beforehand, and the culprit has been summoned to court and ordered to confess the crime. As it says above in Genesis 3:9 about Adam: "And the Lord called Adam, and said, Where art thou? And afterwards in the 11th Cap. V. 5: "The Lord came down to see" 2c.
But let us leave this worldly doctrine and look at the most beautiful and theological doctrine and consolation, namely, that the Lord asks about Abel who died. For here the resurrection of the dead is clearly indicated; for God here testifies that He is a God of the dead Abel and asks after the dead Abel. For from this we conclude that if there were no one to take care of us after this life, then the slain Abel would not have been inquired about. But now God asks about Abel as he is dead, does not want him to be forgotten but remembered, and asks where he is. Therefore God is a God of the dead, that is, therefore even the dead live and have a God who provides for them and makes them blessed in one.
Another life, which is much different from this temporal life in which the saints are troubled.
For this reason, this text should be noted, that God takes care of Abel, who is dead, and for his sake rejects and condemns Cain, the firstborn and the living. This is truly a great and important thing. The dead Abel lives, and is canonized by God Himself in another life, better and more glorious than all those whom the Pope has ever canonized. The living Cain, however, is excommunicated and dies an eternal death. Abel's death is indeed cruel and terrible, because he did not suffer death without great agony and torture and without many tears; but nevertheless it is in truth a salvific death, because he is now in a better life than before. For in this temporal life we live in sins and are subject to death; but that life is eternal and without all physical and spiritual distress and affliction.
God does not ask about strangled sheep and dead cattle, but He asks about dead people. Thus it follows that men have to hope for a resurrection and have such a God who leads them out of bodily death into eternal life and asks for their blood as a precious and valuable thing; as the 116th Psalm v. 15 also says: "The death of his saints is worthy in the sight of the Lord."
- and this is the glory of the human race, acquired from the seed that tramples the serpent's head. For this is the first example of this promise, which happened to Adam and Eve, so that God would show that the serpent does not harm Abel, even though it causes him to be strangled. For this is it that it bites the seed of the woman in the heel, but in biting it, its head is crushed. For God asks for the dead Abel's blood for the sake of faith in the promised Seed, thus indicating that He is His God, as the following words also indicate.
V. 10 And he said, What hast thou done? The voice of your brother's blood cried out to me from the earth.
** 350 L. ii, W-W. Interpretation of Genesis 4:10. W. i, S2S-E". 351**
Until now Cain's sin has rested at the door, and we have heard enough how much he has tried to have rest. For when he is asked where Abel is, he answers that he does not know, and becomes a liar in addition to being a murderer. But the same answer shows sufficiently that these words were said by Adam himself and not by the divine majesty. For he thinks that his father, as a man, would not know about this sin, which he could not think of the divine majesty. Therefore, if God had spoken to him, he would have answered differently. But now he thinks that he is dealing with a man alone, he denies the deed and says: "I do not know. For how many dangerous ways can a man perish? One is eaten by wild animals, another drowns, the third perishes in another way.
Therefore Cain never thinks that his father should suspect him of having slain his brother. But he cannot deceive the Holy Spirit who is in Adam. Therefore he accuses him publicly in the person of God, saying, "What have you done?" As if to say, "Why should you deny the deed? You will not be able to deceive God, who has revealed this to me. You think that your brother's blood is now buried and covered in the earth, but it is not covered and covered at all, but it calls out to God from the earth. That is, I mean, to awaken and bring to light the sin that rests at the door.
Therefore, this text is full of comfort against the murderers and enemies of the Church. For it teaches us that our suffering, blood and death, fills heaven and earth with their cry. That is why I believe that Cain was so shocked and dismayed in his heart at the words of his father, "What have you done? For he must have thought: "Since my father knows about the death stroke I have committed, there is no doubt that God, the angels, heaven and earth will also know. Where shall I unhappy
What is the best place for me to go? Where should I go in or out?
And this still happens today to the murderers. As soon as they have committed the deed, they are so frightened and troubled in their conscience that they freeze and are dismayed and think that heaven and earth have changed and do not know where to flee to; as the poets also speak of Orestes, that he has become insane from fear. Such a terrible thing is the calling of blood and evil conscience.
This also happens in other grievous sins, and those who are afflicted with sadness of spirit feel that they are just as frightened, for they make themselves believe that all creatures have changed. When they talk to people they know and hear them, they think that their voices and gestures have changed; wherever they turn their eyes, they think that everything is black and horrible. Such a cruel and terrible beast is an evil conscience. And where such people are not particularly comforted by God and raised up again, they must take their own lives from despair, fear and impatience over their pain.
But Moses speaks briefly here, as he is wont to do, but in such a way that one could not speak of it more expansively. And this is first of all a fine figure, that he assigns a "voice" to the blood, which fills heaven and earth with its cry. For how can this be a small or little voice that God hears from the earth above in heaven? Therefore, since Abel was gentle and quiet before, when he was still alive and endured violence, now, when he has died and is buried in the earth, he becomes impatient about the injustice; and since he was not allowed to speak a word against his brother before, now he cries out indignantly, and makes God angry with his cry, so that he has to descend from heaven and denounce and punish the murderer. Therefore Moses also needs a complete word here. He does not say: "The voice of your brother speaks", but "shouts"; like the crier does, who calls the people together with a loud voice.
168 But all these things are written, as I have said above, that
Z52L . II, 25-27.interpretation of Genesis 4, 10. W. 1, 5S"-S3I. 353
We see that our God is merciful and loves his saints, takes care of them and asks for them: but again he is angry with the murderers, is hostile to them and wants to punish them. And such comfort is especially necessary. For when we have to suffer, we think that God has forgotten us and asks nothing more about us: for if he would take care of us, we think, such suffering and misfortune would not befall us. And Abel might also have thought: God does not ask anything about me, otherwise he would not have let me be strangled so miserably by my brother.
But see what follows. Doesn't God take care of Abel more and more diligently than he could have taken care of himself? For how could Abel have avenged himself on his brother while he was alive, than God avenges him now that he is dead? And how could he have held such terrible judgment over his brother while he was alive, as God holds over him here? For now the blood of Abel cries out, who was gentle and quiet during his life; item, Abel now accuses his brother before God that he is a killer, since he concealed and tolerated all his brother's violence during his life. For who betrays Cain that he has strangled his brother more than, as the text says, "the blood" of Abel, which fills the ears of God and men with constant cries until they are displeased?
This, I say, is very comforting, especially to us who have to suffer all kinds of persecution from the pope and godless princes for the sake of doctrine; for they have exercised the highest power and tyranny over us: thus, not in Germany alone, but also in other places throughout Europe, they have raged against devout Christians: still the whole pabstry makes a joke of such sin and despises it, yes, still considers it worship. Therefore it still rests at their door, but will be revealed in its time. For the blood of the fine martyr Leonhard Kayser, shed in Bavaria, is not silent. The blood of Heinrich von ZĆ¼tphen, shed in Dietmarn, is also silent. Likewise, the blood of D. Antonius, an Englishman, whom the English cruelly and unheard of strangled, is not silent. That I
Others, of whom there are many thousands, let alone those who were not so famous because of their name, have also confessed their faith and become martyrs. The blood of all such will not be silent, but God will come down from heaven in his time and bring judgment on earth, which will be so heavy and unbearable for the enemies of the gospel.
Therefore, we must not think that God will not respect our blood; nor must we think that He will not take care of our suffering; but He will also count our tears in His sackcloth, as the 56th Psalm v. 9 speaks of. Thus the cry of the blood of the righteous pervades the heavens and the clouds until it comes to the throne of God and drives him to avenge the blood of the righteous, Ps. 79:10, 11.
- But as these things are written for our consolation, so they are written for the terror of our adversaries. For what do you think is more terrible for tyrants to hear than that the blood of those they have slain should cry out and constantly accuse them before God? God is long-suffering, especially now that the end of the world has come. Therefore, sin rests for a long time and vengeance does not follow immediately. But it is certainly true that this sin enrages God the most, so it will never go unpunished.
I do not believe, however, that this judgment on Cain was passed soon after the first day, but that it will have taken several days. For God is long-suffering by nature, and waits to see if sinners will repent; but for this reason He does not always remit punishment, for He is a righteous judge of the dead and the living, as we confess in our faith. We also see that he holds this judgment soon in the beginning of the world over these two brothers. The living murderer he judges and condemns, but the dead Abel he justifies. He expels Cain and drives him into such fear that he thinks the whole world is too narrow for him; for he feels that he is nowhere safe after he sees that God wants to avenge such blood. But again he lets Abel be safe and have good space
354 L.H, 27-W. Interpretation of Genesis 4, 10. II. W. I, S31-SS4. 355
not only on earth, but also in heaven.
How can we still doubt that God counts and considers the sufferings and afflictions of His own in His heart? that He also misses our tears and writes them on diamond tablets, from which the enemies of the church can in no way erase them, unless they repent righteously. Manasseh was the greatest tyrant and the most horrible persecutor of the pious, 2 Kings 21:1 ff; therefore he could not pay for such sins with his misery and imprisonment; but since he recognizes his sin and repents righteously, God shows him mercy, 2 Chronicles 33:12, 13. 33, 12. 13. Thus Paul, Acts 9, 6., so also popes and bishops have this one way before them, that they recognize their sin and ask for forgiveness. If they do not do this, God will demand the blood of the pious from their hands in wrath; let no one doubt it.
Abel is strangled, but Cain is still alive. But, dear God, what a miserable life this is! For he would well wish that he had never been born, because he hears that he will not only be cast out, but must also face the vengeance of sins and death every moment. And it will be the same for our adversaries and persecutors of the church in his time.
II.
V.11. And now cursed be thou upon the earth, which hath opened her mouth, and received thy brother's blood at thy hands.
So far we have heard how Cain's sin was revealed through Abel's blood and how he was convicted of it by his father Adam. Item, that God's judgment was passed on these two brothers in such a way that the one was not only justified, but also canonized and declared a saint, as a firstborn of this given seed; but the other, who was the firstborn, was condemned and cast out, as the following text indicates. Now Moses continues and tells the punishment that followed this death blow.
177 And it is first of all particularly well to note
The diligence of the Holy Spirit. For since Adam is punished above because of sin, Adam's person is not cursed, but only the earth; yet not in a bad way, but as it were an excuse is added to the earth. For it says above, "Cursed be the ground for your sake"; as Paul also says in Romans 8:20 that the creature is subject to vanity without its will. For because it has borne sinful man, it must also, as an instrument, bear the curse; as the sword, gold, and such like things are often cursed, because thereby men sin. This is the most beautiful dialectic, so that the Holy Spirit thus makes a distinction between the earth and Adam. He puts the curse on the earth, but he preserves the person.
But here the Holy Spirit speaks differently of Cain, for he curses the person. Why? Did the death-slayer Cain commit a greater sin than Adam and Eve? No, but because Adam was the root, and from his blood and flesh Christ, the blessed seed, was to be born. Therefore this seed is spared, and for the sake of this blessed fruit the curse is taken from Adam's person and placed on the earth, so that Adam suffers the curse of the earth, but not on his person, because from his lineage Christ was to be born.
179 Because Cain fell from this honor through sin, his person is cursed, and it is said to him, "Cursed be you," so that we may understand that he is set apart from the honor of the promised seed, and that he should not have such a seed in his lineage, through which the blessing should come. Therefore he is altogether cut off and excluded from this glorious honor of the seed to come. For Abel was now killed, therefore he could not have children, but Adam must serve God for the rearing of children, and after Cain is rejected, the hope of the blessed seed remains on him alone until Seth is born to him.
- they are short words, but well worthy of much and diligent consideration, that it may be said to Cain, "Cursed be thou"; that is, thou art not the one of whom
356 8. n, 2S-31. interpretation of I Genesis 4, 11. W.I. "U-W7. 357
the blessed seed is to be hoped for. With this word Cain was excommunicated and cut off like a branch from the trunk, so that he could no longer hope for the honor he desired. For he desired that the honor of blessing might come from him, but the more he desired it, the less he obtained it. As happens to all the wicked, the more they strive and try to do their thing, the more they fall.
181 And here there are two churches which are most vehemently opposed to each other. One is Adam's and all believers', who have the hope and promise of the blessed seed; the other is Cain's, who has lost this hope and promise through sin and cannot come back to it. For Cain's whole lineage perished in the flood, so that there was not a single prophet, not a single saint, nor a single head of the true church from his lineage. So even with this one word, that it is said to him: "Cursed be you", everything is denied and taken away from him.
But it is written: "on earth", which word is as it were a relief of this terrible anger. For if he had said "in heaven," he would have completely taken away all hope of happiness from his race. Because he says that he will be cursed on earth, he threatens him that he will be deprived of the hope and promise of the seed; but it still happened that some individuals from Cain's lineage went to Adam by the inspiration of the Holy Spirit and were saved, as happened afterwards. For although the Jews alone had the honor and promise of this seed (as the 147th Psalm, v. 20, says: "He does not do this to a Gentile"), the Gentiles, that I may speak thus, had the right to beg, and out of God's mercy received this very benefit, which the Jews had for the sake of the truth or promise of God.
183 Thus the Moabites and Ammonites were denied the rule of the church; and yet there were many individuals among them who followed the religion of the Jews.
have accepted. Thus Cain and his family were deprived of the right to sit at table in the church, but they were neither denied nor deprived of the right to beg for this grace. For although Cain was forbidden the right to sit at table because of his sin, he still had the right to pick up the pieces with his dogs if he wanted to. This is what the word minhaadamah means, "on the earth".
For this reason I wanted to indicate that it seems credible that many of Cain's descendants went to the holy patriarchs. But there were private persons in the church and outside of the office and regiment, as those who had completely lost the promise of the aebenedeieten seed, which should be born from their body. Now it is a great thing that one loses the promise, but nevertheless this curse is so alleviated that the right to beg is still left to them and heaven is not denied to them, if they would only keep to the right church.
But Cain undoubtedly undertook to prevent this in many ways. For he established new services and invented new ceremonies, so that one would think he was also the church. Those who therefore fell away from him and gathered to the true church have been saved, even though they had no hope of the glory of Christ being born from their bodies. Now we come back to the text.
This is a strange figure of speech, that Moses speaks of the earth as of a beast that opened its mouth and drank Abel's innocent blood. But how is it that he accuses the earth in such a horrible way, which did not give its advice? Yes, that is even more, because the earth is a good creature of God, this happened against its will and with reluctance; as Paul says Rom. 8, 20, that "the creature is subject to vanity against its will". Answer: This is done for the terror of Adam and all his descendants, that they should live in the fear of God and beware of death. For Adam wants to say: Behold, the earth has opened its mouth.
358n . "i-". Interpretation of Genesis 4:11, 12. W. i, 537-540. 359
and your brother's blood devoured, which should have devoured you murderer. The earth is good to the pious and godly, but to the wicked it is full of clefts. Adam speaks such horrible words to frighten and disgrace the slayers. And there is no doubt that when Cain heard such angry words from his father, he, like Judas, would have been so startled and dismayed within himself that he would not have known which way to turn. For these words: "Who has taken your brother's blood from your hands", are horrible words and express the cruel evil of the death stroke more clearly and distinctly than one could paint them.
V. 13: When you build the field, he will not give you his property.
To Adam he said above, "The earth shall bear thee thorns and thistles," but here he speaks differently, saying, "Thou hast watered and fertilized the earth, not with a wholesome and fruitful rain, but with the blood of thy brother; therefore it shall bear thee less than it bears others, because the blood which thou hast shed thereon shall hinder its strength and capacity. This is the other part of the punishment, namely the bodily curse, that the same earth, built by Adam and Cain at the same time, should be more fertile for Adam and bear more according to his work than for Cain, to whom it will not give its ability after his work because of the blood, which hinders the earth, which nevertheless wanted to give its fruits gladly according to its strength and ability.
But here we must also say something of the grammar that Moses calls the earth haadamah in this place here; but in the following saying: "Inactive and transient you shall be on earth", erez stands. Now adamah is called according to the grammar such a place or place of the earth, which one builds and on it trees are and other plants, which serve for the food. Erez is the name of the whole earth, whether it is built or unbuilt. Therefore this cursing goes especially to the earth or field, which one builds for the need and food, that where Adam carries an ear three hundred grains, Cain,
the death-slayer, who hardly gets ten of them, so that he sees evidence everywhere that God is hostile to bloodshed and punishes it.
You shall be inactive and fleeting on earth.
This is the third punishment, which is still seen and nourished in all murderers. For where they are not tolerated, they have nowhere a certain seat, nor a certain place, and here are two words, no vanod, "inactive and fleeting." I use to distinguish between these, that no means an uncertainty or inactivity of the place where one is; as now and the Jews are inactive, because they have no certain nor fixed place, and must worry every hour that they are called to wander. Nod, however, signifies an uncertainty of the place which one desires and brings up according to it; that if one has no certain place where one can stay, this is added, that if one must vacate such an unstable or uncertain place, one does not know where to go further. So that there are two punishments in one, namely, that one cannot stay, nor know where to go, if one is driven out of an uncertain place. Thus it is written in the 109th Psalm, v. 10: Venoa januu banav, "His children must go astray", that is, they must not find a certain place anywhere, so that if they are in Greece one year, they must wander the other year in Italy and so on.
(190) How miserable the Jews are now, for they have nowhere to put themselves. But in addition to this misery, God also imposes another on Cain, that when he is driven out of a place and expelled, he should not know where he will go out; that he must therefore float between heaven and earth and sit nowhere with certainty, nor have a certain place either for a dwelling or for a refuge.
191 Thus one sin is avenged with three kinds of punishment. Firstly, Cain is deprived of the spiritual honor or church government, because the promise of the sacrilegious seed, which was to be born of his lineage, is taken away from him. Secondly, he will be deprived of the earth; this is the house punishment. Thirdly, he will have to live in the
360 s. ii.". Interpretation of Genesis 4:12, 13. w. i, ""-"s." 361
To go astray and have no lasting place is the worldly punishment.
And yet the way to the church remains open to him, but without promise. For if, as I have said, some of his descendants have kept to the true church and the holy patriarchs, they have been saved. So also the housekeeping remains for him, but without blessing; item, the police that he can build a city and live there, but must be uncertain how long. Therefore he is a real beggar in the church, housekeeping and police.
193 But with this punishment is this mitigation, that he is not slain again soon for the sake of the death stroke, as the law of the death slayers is given afterwards; but that he is given as an example to others, that they fear God and beware of death strokes. That is enough about how Cain sinned and what his judgment and punishment for the sin was.
But here it is argued that the pious must suffer such curses and punishments, but the wicked are well off. For so Paul says in 1 Cor. 4, 11, that he is unfaithful or in error and has no certain place. And so it is with us who preach the gospel and teach the people at this time. For we have no certain place, and must either wander about in misery, or be provided with it every hour. It is the same with Christ, the apostles, prophets and patriarchs.
- The scripture says of Jacob Gen. 25, 23: "The greater will serve the lesser." But must not Jacob be a servant, since he goes into misery out of fear of his brother? And when he returns, he falls at his brother's feet and begs him. So Isaac is the poorest beggar, and Abraham his father goes about among the nations, and has not a foot wide on the earth, as Stephen says, Acts 7:5. But Ishmael is the right king, and has begotten of himself sons, who are princes in the land of Midian, before Israel comes into the promised land. And it shall come to pass soon after, that Cain built the city of Hanoch at the first, and out of him came shepherds,
Many masters of works in brass and iron, singers and pipers 2c. All of which is an indication that the punishment and cursing is wrongly attributed to Cain and his lineage. For the right church is most oppressed by this, since the wicked, on the other hand, enjoy happiness and prosperity.
This affliction has not only affected the pagans, but also the saints themselves, as the Psalms indicate in many places (Psalm 37 and 73). And the prophets, as Jeremiah Cap. 12, 1, are often displeased when they see that the wicked are free and free from all misfortune, but they must be troubled and afflicted in many ways. Where then, someone might say, is the curse of the wicked? Where is the blessing of the pious? Is not the contradiction true? Cain is said to be unfaithful and fugitive, and yet he first builds a city and a certain place where he can stay. But we will answer such questions and arguments superfluously hereafter and continue in the text now.
Sixth part.
The behavior of Cain in his punishment.
And Cain said unto the Lord, My sin is greater than this, that it should be forgiven me.
197 With this text Moses caused a lot of trouble to the grammarians and rabbis, because they work themselves to pieces here and torture this text whimsically. Lyra relates several opinions that have interpreted it affirmatively, as if Cain had said in despair that his sins were greater than that they should be forgiven him; as we have also interpreted it. And Augustine also kept this understanding; therefore he says: Cain, you are lying, because God's mercy is greater than all sinners' distress and misery.
The rabbis, however, interpret it as a question to be answered in the negative, as if Cain had asked himself: Is my sin greater than that it could be forgiven me? But should this opinion
362 n, SU-8S. Interpretation of Genesis 4:13. W. l. V4L-S47. 363
If Cain had not recognized his sin, but had also excused it and defied God, it would follow that Cain had not recognized his sin, but had also excused it and defied God, as if he had interpreted such a punishment to him, which he had not deserved. Thus the rabbis almost everywhere falsify the meaning in the Scriptures. Therefore I begin to be hostile to them, and admonish those who read them that they may read them with diligent consideration and judgment. For though they have received some things by tradition from the fathers, yet they have falsified them manifold, wherefore they have often deceived Jerome. And the poets have not made the world so full of fables, as the godless Jews have made the Scriptures with false interpretations. Therefore it costs us no small effort that we may have the text pure and free from their glosses.
This is where this error comes from, that they are grammarians, but they do not understand what is said in the text, that is, they are not theologians. Therefore they must be absent and torture both themselves and the Scriptures. For how is it possible that one should judge rightly of unknowable things? Now the whole matter in this place is this, that Cain is accused in his conscience. And this is such a judgment and accusation that no godless person, not even the devil himself, can bear it; as St. James says in chapter 2, v. 19, that even the devils tremble before God, and Peter says in 2 Epist. 2, 11, that even the angels, who are mighty in strength and power, cannot bear the judgment that God will pass on the blasphemers. So also Manasseh says in his prayer, v. 4, 5: "Before your wrath everyone is terrified."
Such sayings and examples show sufficiently that there was not so much courage in Cain at this judgment that he should have laid himself against God and entered into speech and answer with Him. For God is an almighty fighter and directs the first storm at the heart and seizes the conscience. The rabbis know and understand nothing of this: therefore they speak of this judgment of God as if it happened before men, either denying the wrongdoing or excusing it. But God's
Judgment is another thing, in which you are either justified or condemned from your words, as Christ says Matth. 12, 37.
Therefore Cain recognizes his sin, although it does not hurt him as much as the punishment that is laid upon him. It is therefore an affirmative statement, which testifies to the frightening despair. And that he thus speaks out of despair is also indicated by the fact that he does not add a word that indicates reverence, and does not say: Oh dear God, or, dear Father, my sin is greater, but his conscience is so distraught and burdened with terror and despair that he cannot think whether there is still hope of grace and forgiveness. Thus the epistle to the Hebrews says of Esau, Cap. 12, 16, 17: "He sold his firstborn for the sake of food. But know that afterwards, when he wanted to inherit the blessing, he was rejected; for he found no room for repentance, though he sought it with tears." So Cain also feels the punishment here, and it hurts him more than the sin; as all do who fall into despair.
These two words, mineso and avon, give much work to the grammarians. Jerome gives the text thus: "My sin is greater than that I can earn forgiveness." But Sanctes Pagninus, a learned and, as he regards me, also diligent grammarian, gives it thus: "My punishment is greater than that I may bear it." But with the way we would make a martyr out of Cain and a sinner out of Abel. I have said above of the word nasa, that when it stands by the word "sin," it means to lift up or take away sin; as we speak in our common way, to forgive sin, and forgiveness of sins. Thus Psalm 32:1, Aschre neeu pescha, literally reads, "Blessed is he that is freed from iniquity or sin." This we say, "Blessed is he whose sin is forgiven," or, that sin is removed; as Isa. 33:24: "The people that dwell therein," nesu avon, that is, "their sin shall be removed and forgiven."
- the other word avoni is derived from the word anah, which means: to suffer hardship or misery; as Zech. 9:9: "Your king is coming.
364 L. n, 38-10. interpretation of I Moses 4, 13. 14. W. 1, 547-sso. 365
to thee poor", or miserable and afflicted, since our (the Latin) translation has: mitis, meek; as Psalm 132, 1: "Remember, O Lord, David and all his meekness", that is "suffering". This is also the origin of the word humilitas, lowliness, which Mary uses in her song, Luc. 1, 48. This gave Sancti cause to translate the word avon: punitio, punishment, although here it means misdeed or sin, as in many other places of the holy scriptures; as also the word levare, to raise, which stands next to it, indicates.
204 Thus we see that the grammarians, who are nothing more than grammarians, and do not understand theological matters, have their torment in such sayings, and torment and torture not only the Scriptures, but also themselves and the hearers. But first of all one should be sure of the matter and the right opinion, that they are one and the same and agree with each other everywhere; then one should apply grammar to them. But the rabbis hold the contradiction. Therefore it grieves me and vexes me that the teachers and holy fathers have commonly followed them.
V. 14 Behold, thou hast driven me out of the land this day, and I must hide myself from thy face, and be iniquitous and fugitive upon the earth. So it shall come to pass, that whosoever shall find me shall strike me dead.
From these words it is clear that this judgment was spoken and passed through the mouth of Adam. First of all, Cain recognizes that he will be cast out of the house and world government, and then also from the church. What difference there is between the words adamah and erez, we have said above, namely, that erez means the whole earth, but adamah a piece of land or field that one builds. Therefore Cain's opinion is: "I must now flee from you out of the place I have built, and the whole earth is open to me, but I will be inactive and fugitive on it, that is, I will not have a certain place anywhere. As with us the fugitive murderers are punished with misery. And these words sufficiently indicate how it is to be understood that Adam said above: "For-
Cursed be you on earth", namely that Cain had to be in misery. And this is a political punishment, by which he is excluded from the worldly community or society.
But that he says, "I must hide myself from your face," is the church punishment and the right ban. For since the priesthood and regiment was Adam's, and Cain is excommunicated from Adam because of his sin, the honor of the priesthood and regiment is taken from him at the same time. But why Adam inflicted this punishment on him, we have heard above. "If you," he says, "build the field, he shall not give you his wealth," that is, you are cursed and your work is also cursed. If thou shouldst therefore abide with us in this land, we must die with thee of hunger: for thou hast corrupted and poisoned the earth with thy brother's blood. You will have to carry such blood around with you, and the earth will exact its punishment on you.
207 There is almost such a saying in the first book of Kings, Cap. 2, v. 29, 31, 32, 33, where Solomon commands Benaiah the son of Jehoiada, saying, "Strike Joab dead, that thou put away from me the blood which Joab shed in vain, and from my father's house; and let the LORD pay his blood upon his head." 2c.; "But David, and his seed, and his house, and his throne, have peace for ever before the LORD." As if he wanted to say: If Joab will not be punished because of the wrongful death stroke, then the whole kingdom will have to pay the same punishment and perish by war. So Adam also wants to say here: If you stayed in this land, God would punish us so much for your sake that the land would never bear fruit.
(208) Here we will answer the question mentioned above. It is said to Cain, "You shall be iniquitous and fugitive on earth," yet Cain first builds a city, and afterward his family grows and multiplies to such an extent that it has deceived, oppressed and devastated the entire church of God, except for eight people from the family of Seth. The other whole great multitude, which is in the Sint-
366m , tv-iLAinterpretation of I Genesis 4, 14. W. 367
Cain followed, as the text clearly says Genesis 6:4: "The children of God took unto wives the children of men, and begat tyrants, which were mighty in the world." Because Cain has such a great lineage and builds a city first, how is it true that he is inactive and volatile on earth?
209 We will answer this from the text, for what we have just said from the New Testament of Paul, the apostles, Christ and the prophets, is of a different opinion. Now when Adam says, "Thou shalt be iniquitous and fugitive upon the earth," he says that he lets him go without any command or commandment. He does not say, "Go to the morning;" nor does he say, "Go to the noon;" he does not name a place where he should go, nor does he give him a command as to what he should do, but rather he casts him off altogether, letting him go wherever he wants and do whatever he wants; he does not ask anything about it, nor does he give him an escort or a promise that he will have protection, nor does he say: God will take care of you and protect you; but just as the whole air is free for a little bird to fly wherever it wants, but has nowhere safe where it can be safe from the attack of other birds: so Cain is also left there by his father. Cain feels this and therefore adds: "Whoever finds me will strike me dead.
But Adam was in a different and better situation. He had sinned and was put to death because of sin; but when he was cast out of Paradise, God commanded him to do a certain work, to build the land in a certain place; so He also clothed him with a garment of skins. All this, as we said above, was a sign that God wanted to take care of him and protect him. But above all this was the glorious promise that God made to the woman of the seed that would crush the serpent's head. Cain has none of these things, but is badly left in an uncertain place and work, without any promise or command, like a bird that wanders uncertainly in the free air. This actually means: to be inactive and uncertain.
211 All who have neither the word nor the commandment of God, by which a certain place and person is indicated, are thus uncertain and inoffensive. In the same way, we were under the papacy, where there was no lack of worship, of certain works and exercises: but all this was done and carried out without God's word and command; which was a real Cainian challenge, namely, not having God's word, not knowing what to believe, what to hope for and what to suffer, but doing and carrying out everything for an uncertain outcome. For what monk has ever been who could have said for certain that he had done this or that right? For there was nothing there but the laws of men and what reason had devised and invented without God's word. In the same way, we were all unaware and went astray, like Cain, not knowing what God would think of us and judge us, whether He would be merciful or unmerciful, loving or hostile, because that is how we were taught at that time. Thus, the entire lineage of Cain was uncertain and unknowable, for it had no promise or commandment from God, nor did it know how it should live or die. Therefore, if some have come to the knowledge of Christ and have united with the true church, it was not by promise but by grace.
- but Seth, who was born afterward, had a certain promise with his lineage, along with certain oerter, certain form and order of worship, whereas Cain was in vain. For although he built a city, he was uncertain how long he would dwell in it, for he had no promise from God. But what we have without God's promise, we are uncertain how long we will have it, for the devil can disturb or take it away at any moment. Again, when we walk with God's commandment and promise assured and prepared, the devil fights against us in vain; for God assures and fortifies everything by His commandment. Therefore, if Cain were a lord of the whole world and had all the treasures of the world under him, yet because he had no
368 L. II, 42-14. Interpretation of Genesis 4, 14. 15. W. I. SW-S5". 369
If he is promised divine help, is also deprived of the protection of angels, and has nothing else to rely on but human suggestions, he is quite unaware and uncertain. As he goes on to say:
That's how it will go for me, that whoever finds me will strike me dead.
This is a very clear consequence. For since he is forsaken by God and his father's help, has no more right to the priesthood nor to the regency, he sees that he has nothing certain before him but that whoever finds him will kill him. For he is excommunicated spiritually and worldly. Nevertheless, God still shows two benefits to such a rogue. He has lost the reign and the church, but he keeps his life and gets another generation. For God promises him that he shall be protected and secure in his life, and gives him a wife for this purpose. This is a twofold blessing, which is not to be despised, and which even Cain could not have provided for himself, since he first heard the verdict from his father. But this happens to him so that he may have the opportunity and the space to repent, even though it happens to him by chance and without commandment. For God does not add a certain promise. How we came to grace under the papacy by chance (that I call it so). For we had no certain promise before us that it would come to pass that the truth would come to light and the Antichrist would be revealed while we were still alive. But this double blessing happened to Cain also for the sake of the elect. For it can well be believed that many of Cain's descendants have been saved, who have gone to the right church and converted, just as it happened afterwards to the Jews and the Gentiles.
- it was a serious and severe law that none of the Moabites and Ammonites should be used for church offices, and yet many of them, both of the Moabites and Ammonites, were saved, who came to the kings of Judah and served them. Thus Ruth, the aged mother of our Lord and Saviour
Therefore, that I speak thus has been an accidental grace, which has not been assured beforehand by a certain promise.
215: Naaman, 2 Kings 5:17, is the king of the Ninevites, Ion. 3, 6, item Nebucadnezzar, Dan. 4, 34, Evilmerodach, 2 Kings 25, 27, and others from the Gentiles were saved by accidental grace. For they did not have the promise of Christ like the Jews. So Cain was also given the protection of his life, a wife and descendants for the sake of the elect, who were to be saved by chance grace. For although his lineage, as is now said of the Moabites, was to live under the curse, yet some of the patriarchs moved from it and became friends.
V. 15 But the LORD said unto him, Nay; but he that killeth Cain shall be smoked sevenfold.
In the epistle to Damasus, Jerome writes that Cain asked the Lord to put him to death, and he confidently holds to this opinion as certain and true. Lyra also follows this, and says straightforwardly that this is concluded and follows from the text itself. But they may thank their rabbis for such an error. For the correct understanding is that no one should strike Cain dead. For here it is a matter of divine judgment and God leaves the murderer a consolation, because he gives him life and lets him move afterwards.
But how is it possible that because God holds a judgment, the godless man should ask for death? Yes, because death is a punishment for sins, he flees and shuns it as a punishment; therefore, let such rabbinic talk go. The same then is, that Lyra says, how one should divide this text and that the opinion is: Who kills Cain, shall be punished severely; and that it stands: "shall be smelled seven times", they interpret thus: He shall be punished in the seventh generation.
218 The rabbis are worthy of such fables and lies after they have seen the bright light.
370 L. n, 44-4". Interpretation of Genesis 4, 15. W. I. sƶs-svs. 371
of the New Testament. But they make two kinds of work for us, because we have to save and purify the text from such falsifications and punish useless and false glosses at the same time. For this reason, however, I am in the habit of denouncing them at times, so that it may not be said that we arrogantly despise them or that we have not read their books and do not respect them. For we read and understand them; but we read them with deliberation and judgment, and do not admit that Christ is obscured by them or that God's word is falsified.
Therefore the Lord does not change his judgment that Cain should be cursed on earth. But he shows him this accidental grace for the sake of the elect, who should still be saved from this cursed people and the rest of the host, that he says that Cain should not be struck dead, as Cain was afraid. And there is no need to tear the text as Rabbi Solomon does, who after these words: "Who will kill Cain", puts a point that it is an "aposiopesis", as in Virgil: Quos ego! sed motos praestat etc., and draws the following words: "shall be smelled sevenfold", to Cain, who was killed in the seventh generation. For Cain begat Hanoch, Hanoch Irad, Irad Mahujael, Mahujael Metusael, Metusael Lamech.
They tell a story that Lamech, when he had grown old and had a stupid and dark face, was led by his son Thubalkain into a forest to hunt and shoot in it; but when Cain, as a fugitive, had hidden himself in it and Lamech shot at a game, he hit Cain unawares and killed him. These are all Jewish fables, and not worthy of being taught in our schools. They are also contrary to the text. For if the time of the seventh generation, in which he was to be slain, was appointed for Cain , how was he then inactive and fugitive on earth?
221 Therefore we condemn this foolish opinion and have good reason and right to do so; for it is contrary to what God has said before, who does not waver and is of a different mind than a man, 1 Sam. 15, 29. And this is to be diligently looked at and respected in all Scripture, that the following opinion
is not contrary to the first. That they also say that Lamech's punishment was the Flood, Lyra refutes this rightly and says that the Flood was a common punishment of all the wicked. Therefore we leave such lies and keep the right mind that after Cain was afraid that he would be slain by anyone who met him, the Lord forbids it and sets a punishment on it that is seven times greater.
But Lyra also disputes how he can deserve sevenfold punishment who slays Cain, when Cain had slain his brother? But why is it necessary to search so closely for God's counsel and will in such matters, especially since it is certain that Cain will be allowed and permitted the protection of accidental grace, or, as we say, a promise and blessing, as the Law gives.
For the promises, as we have often said, are of two kinds: the first of the law, which, that I speak thus, is reduced to our works; as this is Isa. 1:19: "If ye will obey me, ye shall enjoy the good of the land"; item Ex. 20:6: "I am the LORD thy God, which do good in a thousand measure unto them that love me"; as also this was above: "If thou be upright, thou shalt be accepted. But such promises of the law commonly have with them their threats. Different are the promises of grace, where there is no threat: as this is Deut. 18, 18: "I will raise up for them a prophet like you"; item Jer. 31, 33: "I will write my law in their hearts"; item Gen. 3, 15: "I will put enmity between you and the seed of the woman" 2c. Such promises are not based on our works, but on God's goodness and grace to do so. As we have the promise at baptism, sacrament of the altar, the key 2c. in which God presents His will, grace and work to us.
God does not make such a promise to Cain here, but only says that whoever kills him will be smelled sevenfold. But Adam had such a promise of grace, and Cain, because he was the firstborn, should have inherited and received it as an inheritance from his parents. It was
372 n. 42-Interpretation of I Genesis 4, 15. W. I, WS-Ć8I. 373
but a rich promise of eternal glory; for God promised a seed that would crush the serpent's head without all human merit and work. For there was no condition: if you sacrifice, you will be pious 2c.
(225) Now if you hold against this promise what is said here to Cain, it is like a piece of bread given to a beggar. For life is not promised to him, but it happens to him that God threatens those who would strike him dead. But he does not say, "No one shall kill you"; nor does he say, "I will rule and guide the others in such a way that they shall not strike you dead," for then Cain would surely have come before God and his parents again; but he alone maintains that people shall not strike him dead. Now if it were a promise, it would have to be one that was based on the works of men: and yet it is not to be despised, as the promises of the law contain excellent things.
226 Augustine says that God gave such power to the Romans in ancient times for the sake of their excellent redemption. Just as even today, countries in which people abstain from death, adultery and theft have greater gifts than those who do not abstain from such sins: and yet the police and worldly regiments, even if they are ordered and ordered for the best by reason, have nothing more than such temporal promises.
The church, however, has eternal promises of grace, which, although Cain did not have them, it was nevertheless something great that the bodily promises remained to him, namely, that he would not be killed again immediately, but would still take a wife, beget children, build a city, build the land, raise livestock, and not be completely excluded from all human fellowship and society. For God was not only able to take all these things away from Cain, but also to send him all kinds of sicknesses and diseases, such as the plague, epilepsy, stroke, stone-weight, podagra 2c. And yet, people are arrogantly arguing how God could have increased Cain's curse sevenfold. How he takes away all blessings from Cain above,
Both spiritual and temporal, he restrains the same here and commands that no one should strike him dead, but does not promise him that all men will obey this command. Therefore he is still inactive and uncertain, although this bodily promise is there. For it may come to pass, that, if he continue wicked, he shall be slain at once: again, if he keep himself right, he may live longer; for nothing certain is promised him. And so the promises of the flesh or of the law are uncertain and accidental, though they are great and glorious.
Whether Cain was slain, I cannot say for sure, because the holy scripture does not clearly report it. This alone can be proved from the text, that no certain promise was made to him, but that God had left him in an uncertain and unfaithful life, and had only threatened and forbidden the wicked that Cain should not be slain, so that certain punishment should follow such a deed; but had not promised him that he would oppose it and defend himself against it, so that he would not be slain. Now we know the nature of the law and how it works, namely, that the least of the people always obey it. Therefore, although it is not written at what time, where and by whom Cain was slain, it is nevertheless plausible that he was slain; however, the Scriptures do not remember this, just as they do not remember how many years he lived and on what day he was born and died. For he perished and died with his race, as it is said in Proverbs: sine crux, sine lux, et sine Deus (without cross, without light, and without God), with the exception of a few who have been preserved and saved by accidental grace.
But here is still another question: Whom these words: "Who finds me, will strike me dead", concern? For it is certain that at that time there were no more men than Adam and Eve and some daughters. Therefore I would like to answer that Moses sees with these words that the wicked flee when no one is chasing them, Proverbs 28:1, and make danger for themselves where there is none. As we still see in the case of the slayers, that they are afraid when it is safe and without any danger, and can nowhere be satisfied.
374 8. n. 49-51. Interpretation of Genesis 4:15, 16. W. 1, 561-581. 375
For it seems to them everywhere as if they see death before their eyes.
But because in the commandment of God it follows: "He who kills Cain shall" 2c., then this cannot be drawn solely on Cain's fear; for Cain had sisters, and was perhaps most afraid of the one whom he took to wife, that she would avenge her slain brother. He also had uncertain thoughts of a longer life, and saw that more sons would be born to Adam, and was therefore afraid of all of Adam's descendants. So the fear also makes it greater that God alone shows him an uncertain grace. For I do not think that Cain was afraid of the wild beasts, lest they should kill him. For what is it to the beasts that God threatens sevenfold punishment to him who would strike Cain dead?
And the LORD made a sign unto Cain, that whosoever found him should not slay him.
What kind of sign this was, is not found in the holy scriptures; therefore one has invented this, the other that. But they all agree and understand it thus, that it was a great trembling of Cain's head and all his limbs, and indicate such a cause that it is not to be believed that God moved, changed or mutilated a limb in his body, but left the body as it had been created, but only added an outward sign to it, which everyone could see, namely, a trembling and quaking. These are the thoughts of the fathers, which, though they are not evil, cannot be proved from Scripture. For it could have been another sign, as we see in almost all death-witnesses, that they soon use their eyes, look rigid and cruel, and no longer have the natural sweetness that is in the eyes.
232: Let it have been a sign, whatever it has been, it is truly an abominable and terrible punishment that Cain must carry it on his person all his life as punishment for such an abominable death blow, and in addition, with this shameful, ugly and abominable sign, he is considered by his parents to be a guilty one.
hated monster into misery. For even if the life he asked for remains, it is still a life of shame, as it had a shameful mark and sign of the death blow on it, not only so that he should remember his sins and grieve over them, but also so that others would be deterred from the death blow. He could not remove or erase this mark with any remorse, but had to carry it as a sign of God's wrath and punishment of the death blow throughout his life, like misery, cursing and other punishments.
233 But here it is to be noted that above the word harag stands, that is, to strike to death. But here the word nakah means to strike, so that he will not only secure him from death, but also from all danger that follows death. But it is, as I said before, an assurance of the law. For he only forbids that no one should strike Cain dead, and threatens with sevenfold punishment; but he does not promise him that everyone will obey this commandment. But it is better for Cain to have such a promise of the law than to be without any promise at all.
V. 16 So Cain departed from the presence of the Lord, and dwelt in the land of Nod, beyond Eden, toward the east.
This is also a strange text, and it is a wonder that the rabbis, according to their kind, did not invent something strange and monstrous about it. But here Moses lets the reader think about how miserable and pitiful the parting was. The dear pious parents had lost Abel before: now, by God's command, the other son must also go into misery full of curses for the sake of sin, although the parents had consoled themselves that he would be the only heir of the divine promise, and had therefore loved him very much from his youth. However, they are obedient to the commandment of God and expel him according to the order.
That is why obedience to God or fear of God is praised and praised here. They had also learned it through their own experience in paradise,
376e . n. si-88. interpretation of Genesis 4, 16. w. i. ssr-ss?. 377
how it would not be an easy sin at all to deviate from God's commandment. Therefore they will have thought: Behold, our sin is punished with death and other innumerable miseries, into which we are cast after we are cast out of Paradise: because therefore our son also hath sinned abominably, it is not fitting for us to resist the will of God and His righteous judgment, though it is a great sorrow to our hearts and grievous.
236 We know from the story of the woman from Thekoa that she asked Joab to intercede for the fugitive Absalom. For she said in 2 Sam. 14, 2. ff. that after she had already lost one son, it would be very unreasonable that she should be deprived of the other. And Rebecca said Gen. 27:45 to her husband Isaac, when she realized that Esau was angry: "Why should I be deprived of both sons?" But Adam and Eve overcame this heartache and thus killed the paternal and maternal affections at once. For without understanding that one must be obedient to the will of God, they were also warned by their own example. For before they were expelled from paradise because of sin, but now they are worried that if they keep their son with them against God's will, they will be expelled from the whole world.
This is truly a strange history, which greatly praises obedience to God and exhorts to the fear of God; as Paul also does in the first epistle to the Corinthians, which is written entirely against the security of men's hearts. For although God is gracious and merciful, one should not sin because of it; for he alone is gracious and merciful to those who fear him.
As it was the greatest sorrow of the parents that they had to lose their son, so I think that this parting must have hurt Cain very much. For he must leave not only the common lodging, his dear parents and their protection, but also the right of inheritance of the firstborn, the privilege of the regiment and priesthood and the church community. That is why the text says that he went out "from the presence of the Lord. But now we have said above what the
Scripture calls the "face of the Lord", namely the things in which God reveals Himself to us and shows that He assists us. Thus, in the Old Testament the faces of the Lord were the fiery pillar, the cloud, the mercy seat. In the New Testament they are baptism, the sacrament of the altar, the ministry of preaching, and the like. For by these things God shows Himself to us as a visible sign that He is with us, takes care of us, and is favorable to us.
So Cain went out from the place where God showed Himself and revealed Himself, and where Adam had his seat as a high priest and lord of the earth, and came to another place where there was no face of God, nor any visible sign, so that he could have consoled himself that God was with him and inclined toward him; without keeping the things that are common to all creatures, even to animals, as sun and moon, day and night, water, and air. For these are not signs of the unchanging grace of God, but are signs of divine blessing and kindness toward all creatures.
240 Therefore this was a miserable departure of Cain, which would not have happened without weeping and crying, that he had to divorce his parents, who nevertheless in such loneliness and inactivity let a sister follow him as wife, who lived and lived with him, but did not know how both, the son and the daughter, would fare. Therefore, in this case, their grief and heartache will be greater, because they will have to lose three children at once. And how could one think and speak differently of it, because afterwards follows: "Cain recognized his wife"?
- Where then did Cain remain? Moses says: "in the land of Nod". This name comes to the country from the unfaithful and uncertain inhabitant. But where is this land? Beyond Eden, toward the east. This is a remarkable text: Cain comes to a certain place, located after the morning; but how he comes there, he was not sure, because it was the land of Nod, in which he could not sit down with certainty. For there was no face of God, which he had left with his parents, who dwelt so as to have Paradise either by the side or after the evening.
378 L-Il. W-ss. Interpretation of Gen. 4:16, 17, W. 1:567-S73. 379
had. But Cain became a fugitive and moved to your morning, so that the Cainites were distinguished from Adam's family by the paradise, which lay in the middle. This text also proves that paradise remained even after Adam was expelled from it, and was only completely destroyed by the Flood.
242 Thus the text also agrees with their thoughts, which hold that Adam was created in the land of Damascus, and when he was subsequently driven away because of sin, he dwelt in Palestine: so that the center of paradise had been, where afterwards Jerusalem, Bethlehem, and Jericho had been, in which places Christ and John most abode. For the fact that the present occasion is bad is due to the Flood, which destroyed everything and changed the mountains, waters and springs. And it may be that the place of the skull, where Christ sacrificed himself for our sins, was there afterwards, where the tree of the knowledge of good and evil was in the times of paradise; so that, as far as the place is concerned, death and damnation, which the devil introduced, and life and blessedness, which Christ has restored to us, meet.
243 Daniel does not use a new way of speaking in vain, Cap. 9, 26, when he says: "The sanctuary will be destroyed and come to an end like a flood. As if he wanted to say: The first paradise was destroyed and torn apart by the flood; but the other paradise, in which the redemption took place, will be destroyed and devastated by the flood of the Romans.
244 To such thoughts rhymes also this, that as Babel was the ruin of the Jewish people, so this accident soon took place, that Cain and his family dwelt in the place of the earth, where afterwards Babel was built. These are my thoughts and suppositions, which I have in part from the fathers. But if they are not true, they are nevertheless probable and have nothing ungodly in them. For after the Flood, Noah made many other designs for the earth.
For by such a mighty and raging water the mountains have been worn away, the springs of water broken up, and the streams of water changed.
Seventh Part.
Of the lineage of Cain and the lineage of the pious.
I.
V. 17 And Cain knew his wife, and she conceived, and bare Hanoch. And he built a city, and called it Hanoch, after the name of his son.
It is surprising that Moses describes the lineage of the children of Cain rather than the children of God. But this is done according to God's special counsel. For the children of this race surpass in this life the children of God according to the first promise, for the seed of the woman has a spiritual blessing, but the seed of the serpent brings under itself the bodily blessing, for it bites the heel of the seed that is given: so that the bodily is earlier than the spiritual.
246 But in this there is a great disparity afterwards. For although Cain's lineage is told at the beginning, we see that the Holy Spirit takes more care of the lineage of the pious. For he does not set a mere register of the names, but also diligently counts their years, and reports when they died. He does not only say what they have done, as is said here about Cain's children, but what the Lord has done and said to them, what he promised them, how he helped them in times of need, how he blessed them 2c.
247 These things are not remembered in the wicked generation of Cain, but when Moses said: Cain begat Hanoch his son, and built a city, which he called after his son's name, he soon breaks off, remembers them no more, and immediately buries Cain with such words; so that he asks nothing after his life or death, but remembers only the bodily blessing, how they begat and built children. For
380 " H' 87. Interpretation of Genesis 4, 17. ". 1. 873-87". 381
Just as God did not take away the gift of begetting children from the murderer Cain, He also left him the gift of ruling and reigning. But he lost such a rich blessing of the earth, because the earth drank his brother's blood into itself, as we have indicated above.
The Holy Spirit tells us this, so that we may see how there were two churches so soon in the beginning: one of the children of Satan and of the flesh, which multiplied suddenly and greatly; the other of the children of God, which was weak and multiplied slowly. Although the Scripture does not remember how they lived together, nevertheless, because it is said, "I will put enmity between you and their seed," 2c., one can easily understand and know for certain that Cain's church was poisonously hostile to Adam's church. So the text also shows clearly enough that the children of men have become so powerful and have taken over that they have almost turned the whole church of the children of God around and destroyed it. For in the Flood no more than eight people were preserved; the rest of the great multitude and race perished and perished in the water because of sin.
This is a common lament at all times, that when the true church improves and increases, it opposes the devil and the wicked with all its might. But it is made weary by the wickedness of the enemy and either gives way to the rage of the enemy and allows itself to overcome the cross and temptations, or allows itself to be dampened by pleasure and riches. Thus Adam's lineage, through such a protracted war with the children of men, has grown weary and weak, and has lain low except for eight men who have been preserved. For since the ungodly nature had the upper hand and the pious also gave way, God finally came and preserved the remaining small group of the pious, but the others, who at the same time had seduced others and had themselves been seduced, he gathered together under one judgment and punished them at the same time. We hope and believe that this will also be the case at the Last Judgment.
250 There are many questions here: Who was Cain's wife? and at what time did he commit the death stroke? Whether he did it before he took a wife or since he was already in the married state? And the Jews say that when Eve gave birth, she always gave birth to twins, a male and a female. Therefore Cain took his sister Calmana in marriage, but Abel took Diboram. Whether this is true or not, I do not know, it is also without all danger of the church, whether one can already know such a thing so certainly and just not. It is certain that Cain had his sister in marriage. Although no one can prove for certain whether he already had her when he committed the death stroke, the text almost leads to the conclusion that he was already a husband; for it says that the inheritance was divided between the two brothers, because Abel was commanded by his father to raise cattle, but Cain to cultivate the land. Therefore I wanted to believe well that they all were already married at that time.
251 And therefore it is also true that it is said above that Cain and Abel sacrificed to the Lord after some days. For they interpret this to mean that these new husbands sacrificed the firstfruits of the year that had grown for them during the first year of their marriage, namely, Cain the firstfruits of the earth, and Abel the firstfruits of the sheep. The same season was the autumn, when they gathered together what had grown out of the ground, just as the Jews had the Feast of Atonement at that time. For it seems that Moses diligently noted the examples of the fathers, read them together, and put them into a law. Because the new husbands wanted to thank the Lord for His blessing and each offered his gift, but Abel's gift was pleasing to God alone, Cain's heart was possessed by Satan and filled with resentment and enmity against his brother, from which this miserable death stroke finally followed. This is the opinion of the Jews, which I relate because it seems to be in accordance with the truth. For as I said above, one should read the writings of the Jews in such a way that we have the right to judge from them,
3822 . ii. S7-S9. Interpretation of Genesis 4:17, W. i: 383.
not to be taken, but to keep what is true, but to reject and refute what is fictitious and false.
252 If Cain had not yet been married at that time, then it is truly a much more miraculous event that he has subsequently been given a wife, and the virgin who has taken him is worthy of great praise. For what could she have greatly rejoiced in such a marriage of her brother, who had been a death-slayer, cursed and rejected from the church? And no doubt she would have asked her father, why he would give her, as an innocent, to a cursed murderer and cast her into misery? So she was also afraid of the example and worried that he would deal with her as he had dealt with his brother.
Therefore, Adam had to be a good speaker about this matchmaking and persuade the daughter to follow him, for although Cain was cursed and bore the punishment of sins on his neck, God would still consider her innocence and preserve and bless her. There is also no doubt in my mind that God will have bestowed upon Cain many blessings and special benefits throughout his entire family for the sake of his wife, who had taken this bloodthirsty brother in holy faith against God and obedience to her parents. For just as Christ was a servant of the circumcision for the truth and certainty of the promise made to the Jews, but a servant of the Gentiles for mercy's sake, Rom. 15:8, 9 (for the Gentiles had no promise), so also the same fortuitous grace befell Cain's family. Therefore there are two opinions about Cain's marriage state: but which one is true and certain, I do not know. If he became married after the death blow, then his wife is to be praised highly and particularly that she preferred the parents' power and will to her will and allowed herself to be married to an accursed murderer.
254 But I think that the first opinion is more similar to the truth, because we have a clear testimony in the text of the divided inheritance. And therefore the woman Cain out of necessity
Because man and woman are one body, Adam did not want to separate them from each other and the woman also had to bear a part of the curse and the punishment of the man. Just as Cain's descendants also received a part of the blessing that happened to the innocent woman. Thus Pharaoh was preserved in Egypt in Joseph's time, Gen. 41, 39: The king of the Ninevites was also preserved, Jon. 3, 10, even though they were not of the people of God. I also consider that some of Cain's descendants have been saved, even though Cain had completely lost the promise of the seed he had given.
II.
Cain's lineage and descendant".
255 As for the names of the descendants of Cain, I hold that they were not in vain, nor were they invented by chance, but by special counsel, nor without special meaning, as were the names of the pious patriarchs. Adam means a man; Heva a mother of the living; Cain an inheritance or possession; Habet vanity or vanity. Such meanings are also in many pagan names. For surely there is at times in the names a secret divination. So Hanoch is also a name of a special meaning and future hope, for the comfort of Cain or rather his wife, who called him Hanoch, from hanach, that is, he gave or dedicated to his own.
256 And this word is often found in Moses, when he says in Deut. 20:5, "He that hath built a new house, and hath not yet dedicated it, let him not go forth to war. Now here "to dedicate" means to possess, to enjoy, and when this happens for the first time, it always happens with joyful signs and congratulations. So when Cain's wife was born, Cain said: Hanoch, "dedicate"; because it is a command form. As if he wanted to say: This beginning must be happy and blissful for us; my father has cursed me and I am rejected from his face because of my sin, I must live alone and the earth does not give me its ability, it does not give me the ability to live alone.
384 L. u. 5s-"i. Interpretation of Genesis 4, l 7. 18. W. i. "7^-ssi. 385
But if I had not sinned, God would have given it to me more abundantly; and yet God now shows me an accidental grace; that is a good and happy beginning, let it be well begun. As Hanoch here in Cain's lineage is the beginning of bodily blessing, so afterward in the pious lineage Enoch is the first, under whom religion and spiritual blessing arise and prosper.
What is said about the built city belongs to history. But I have said above that after Cain was separated from the righteous church and driven into misery, he became an enemy of the righteous church. That he therefore first builds a city is to prove that he not only despises the righteous church, but also wants to persecute and suppress it. For thus he thought, Behold, I am now driven from my father into misery, and am accursed; but yet I have children, and have good hope of a great generation. What is it to me that I am cast out from my father? I will build a city, and therein will I also gather a church: my father goeth with his church always.
So he did not build it for fear or protection, but out of a certain hope of prosperity, hope and desire to rule. For he was not afraid of his father and mother, who had already driven him to another land; neither was he afraid of his children; but he puffed himself up and defied the chance of grace, and, as the world is wont to do, he sought opportunity to rise. On the other hand, the children of God are concerned about another city, which has a firm and certain foundation and is built by God Himself, as the epistle to the Hebrews says in the 11th chapter, v. 10.
V. 18. But Hanoch bore witness to Irad.
I do not know what one could say of this name, which it means, because from what it comes, one does not know so actually. And nevertheless I hold for it that it is not a coincidental name, but has also a special interpretation. In the book of Joshua
Cap. 7, 2. A city is called Ai, which word is also used as a generic name and means a heap, which a building makes when it has fallen down or collapsed. Now if you make the word Irad out of this name, it means a heap that is falling down. So Hanoch called his son Irad, so that he might be blessed, and go down with a great heap, that though Cain's family might be like a desolate heap because of the transgression, yet it might not wholly perish, but be preserved and multiply. Now if anyone has anything better to say about this, I will not despise it, for in dark matters counsel is needed.
Irad witnessed Mahujael.
This name is made from mahal, which means to eradicate, and that is, to have begun or to have dared; so much so that it means that Cain's lineage has increased and multiplied to such an extent that he may set himself against the true church, despise and persecute it, as that now has become very rich and has acquired wisdom, honor and great multitude. For these are almost the pieces, so that the right church is always overcome by the world and the false church.
Mahujael witnessed Methusael.
261 Meth means death, eel, to desire or demand, from which comes Saul, that is, demanded. This name is more defiant than all the others, because I understand it to mean that they threaten to avenge their dead parents, whom the other church had punished with rejection and misery.
Methusael witnessed Lamech.
Until now, the Cainites seemed to challenge and triumph over the true church without punishment and resistance. But this name indicates that God punished them around the time Lamech was born. For it comes from the word that means to humiliate, to make low, or to suppress; although it can also be understood as meaning that at the time Cain's lineage increased to such an extent that the right church was completely suppressed by him.
- these are Cain's descendants and
386 n. Interpretation of Genesis 4:18-22. W. i, asi-ss". 387
Heirs who were undoubtedly wise and high people. I also believe that some of them were saved by accidental grace, as I said above, but the majority of them hated and persecuted the true church in the most hostile way. For they did not want to give Adam's children anything beforehand, therefore they also arranged their special services and other things to dampen Adam's church with them. Because the false church was separated from the true church, I believe that Cain gave his sons and daughters together, and Cain's family began to multiply especially under Lamech; therefore Moses stops telling the story here.
V. 19 Lamech took two wives, one named Ada and the other Zilla.
Two questions are asked here. First of all, the theologians argue whether Lamech took two wives out of unchastity or for some other reason. And I do not think that he did it only out of unchastity, but because he wanted to increase his family out of desire to rule, especially if God punished Cain's family at that time with a pestilence or other ruthlessness, as the name indicates. For then Lamech thought to rise again and to increase the lineage again. As still the Turks and other barbarian peoples take a lot of women, so that they get people and can order the house regiment and police stately and keep it going.
Now Lamech's wives are called adah, that is, adorned or adorned around the neck. For adi means female adornment, and adah means to put on or adorn. She may have had this name because she not only ruled the house and was finely adorned, but she was also beautiful in other ways. The other is called Zilla, which means her shadow.
V. 20. And Ada bare Jabal; of whom find heredity, which dwelt in tents, and drew cattle.
Jabal comes from the verb jabal, which means to bring or carry.
V.21. **And his brother's name was Jubal; from whom find origin the fiddlers and pipers.**
Jabal and Jubal come from one word and is called jubal one who is brought here. But both names are a wish for the increase of the family. For Cain's descendants took care that they would be superior to Adam's children in number and quantity, and with this blessing they undoubtedly defied the true church, as it would be a certain sign that they were not rejected by God, but were also His people.
And Zillah also gave birth to Tubalcain, the master of all kinds of bronze and iron. And the sister of the Thubalcain was Naema.
Thubalkain is said as much as: bring goods and possession; as the Latins of strength and increase have such names, Valerius and Augustus. Naema has the name of loveliness or pretty figure. And this is the family of the Cainites, which multiplied innumerably. Therefore Moses says nothing more about it.
The Jews, however, not only told Moses their names, but also reported what each one's handicraft and work had been, a strange delusion, which one rejects and considers foolish, namely, that Cain's descendants therefore had to learn various handicrafts and arts, that the earth had been cursed for them, therefore they had to feed themselves and make do in another way, and thus some had become shepherds, some ore and iron polishers. Some, however, have taken to singing, whistling and playing the violin, so that they could obtain grain and other food from Adam's children by such means. But if the Cainites had been so poor and had suffered hunger, they would have forgotten the pipes, violins, harps and other instruments in their poverty; for those who are hungry and thirsty do not ask for music.
The fact that they have invented music and have taken care to devise other arts shows that they have had enough and superfluous of everything that belongs to food;
388 D. n. ki-sv. Interpretation of Genesis 4:22-24. W. i, Wt-Ā°87. 389
Because of this, they were not satisfied, like Adam's children, but went into the arts, so that they wanted to be mighty and have special praise and fame before others as skillful and sensible people. But I believe that there were some among them who went to the right church and accepted Adam's religion.
As Moses describes the generation of the wicked, or the false church, as it was before the flood, so it still is, and so it will remain forever, until the flood of fire. "For the children of this world are wiser than the children of light in their generation", Luc. 16, 8. Therefore they promote and increase their own, boast of themselves and their own, get riches, honor and power. But the true church lies in contempt, is plagued, oppressed, rejected 2c.
V.23. 24. And Lamech said unto his whites, Adah and Zillah, Ye wives of Lamech, hear my speech, and know what I say; I have slain a man to my wound, and a young man to my bruise. Cain shall be smote seven times, but Lamech seven and seventy times.
Until now Moses chose the generation of the children of the world, whom he buried and put into oblivion according to this story, having left them no promise of either temporal or future life. For beyond the accidental and common blessing of begetting children and multiplying and nourishing, they have nothing. But they have become so strong and powerful that they have filled up the whole world, and have also finally oppressed and devastated the holy generation of God's children, who had the promise of the life to come, and have sunk them into such deep wickedness and godlessness that only eight people remain. Although there is no doubt that some will be saved, both before and after the Flood, the Scriptures say nothing about this, so that we may fear God and keep and live according to His word. But there must be stony hearts, which the example of the Flood, such cruel procedures one has to all the
lines has not had, can not meet and move.
273 After Moses has been silent about the wicked and has buried them, he tells a little story about Lamech, but does not express the nature of it. Therefore I think that in the whole holy scripture there is no text which is so variously acted and martyred as this one. For although ignorance is not of many words, yet it is full of error and false delusion; whereas wisdom is of plain and simple words. Now I will count the common opinions about this text.
The Jews have such a fable. When Lamech had grown old and had seen evil, he was led into the forest by a young man to hunt and shoot game, not for the sake of the game, but for the sake of the skins (this is a very clumsy thing, and one soon hears that it is a lie). Cain, however, had lain hidden in a thick bush and had not only repented there in the desert, but had also sought some rest and safety. Then the boy, who was holding and drawing the bow for Lamech, thought that there was a deer in the same bush and told Lamech to shoot at it; so Lamech shot and killed Cain against his opinion. But when he found that he had committed murder, he struck the boy, and he died of it. So, they say, a man and a youth were slain by Lamech. But such lies are not worth answering and refuting. For Moses himself refutes them sufficiently, because he does not say that Cain fled into a desert, but that he built a city, that is, that he led a regiment and established a kingdom for himself. The time also does not fit: because that Cain should have lived until Lamech became old and blind is not believable.
275 The Jews also say that after Lamech had killed Cain, his wives did not want to live with him any longer for fear of the punishment that might come upon him again. Therefore Lamech had to comfort the wives again and to take them with him.
390n , 66-68. interpretation of I Moses 4:23, 24. w. I, S87-SS0. 391
He said that he who would slay him would be punished seven and seventy times. They also told such lies about his sons, whom he had taught to make weapons and armor to destroy people. The others say that this is negative speech and that Lamech wants to say: If I had slain a man like Cain slain his brother, then I would be worthy of being rejected by you 2c.
Therefore, this is my opinion, that these words, "Cain shall be smelled seven times," are not to be considered as if they were God's words. For the same generation had no word of God; how then can it be considered that Lamech was a prophet, because he had no word of God? As Jerome also claims: because from Adam to Christ, according to St. Lucas Cap. 3, 23. ff., so many generations can be reckoned, he says that after seven and seventy generations Lamech's sin was abolished by Christ. But if it were a matter of such lying and inventing, one could probably invent whatever one wanted from the Scriptures. But Jerome forgets that Lamech is the seventh after Cain. Therefore, such words are not to be held as those that are said above to Cain; for those were God's words, but these are free and presumptuous and not true words of a godless man and murderer, which are taken from the words of Adam to Cain and invented. For why does he not let himself hear such words before his church, but at home alone before his wives?
It may well be that the pious and godly wives have been grieved because of the manslaughter committed by their husbands. That is why the godless murderer, so that he would seem like his father Cain, wanted to comfort his wives in such a way that they would not think that he also had to be slain. For this is what the godless church is wont to do: it always wants to prophesy from its head; but such prophesying is nothing and vain. So we can have this some piece from the text, namely, that Lamech does not preach this from God's word, but from his own head.
- But as far as Cain is concerned, I consider it
not that he was slain by Lamech, but that he perished long before Lamech. But because there was eternal hatred and enmity between Cain's and Adam's church (because the Cainites did not want to be outcast and excommunicated people), I think that Lamech had slain a fine man and young man from the lineage of the righteous, like his father Cain had slain his brother Abel, and that he wanted to protect himself in this way after the example of Cain. For he was undoubtedly a man of good sense, mighty and famous in authority, and increased his food and his household in a new way, and the example that he first took two wives will also have troubled and challenged the church of the pious in many ways, as such people do who are prudent and wicked. Therefore, he armed his own with weapons, wealth and pleasure, so that he would overcome the true church everywhere, which clung to the holy faith, kept God's word and the divine service pure and righteous, and was only concerned about the same, but did not pay much attention to the other things, which were temporal and worldly.
But it is probable that about that time the first patriarch Adam died. For this reason Lamech kept to the same occasion, so that he would take over the reins and rule everything alone, as the world still does. For the church, which is in the midst, as it were, is oppressed and pressed from both sides, namely, by the tyrants and bloodthirsty, and by those who deal in pleasure and temporal cares. For just as the tyrants use force and the sword, so these deal with good and smooth words.
280 Therefore Moses tells with special diligence that the bloodline of the Cainites also went to the pleasures and sorrows of this life. And Christ also indicates that much blood was already shed before the Flood, when he says Matth. 23, 35: "All the righteous blood that was shed on earth will come upon you, from the blood of righteous Abel to the blood of Zacharias. And that Moses afterwards Cap. 6, 5. says that
392 2c. ii,"-70. interpretation of Genesis 4:23, 24. w. i, "o-m,. 393
Before the Flood, the wickedness of men became great on earth; this he says not only of the sins and wickedness of thieves and adulterers, 2c., but he applies it to the tyranny of the Cainite church, which raged with the sword against the holy race of Adam, and calls Cain's descendants tyrants for the sake of the cause. This causes me to think that Lamech has taken his father's way and has killed a fine famous man at the same time as his son from the holy fathers.
But it is especially tyrannical that, after he has been punished by his wives, he does not let himself be sorry for the deed, but even though he is afraid of the punishment, he still despises it. "I have," he says, "slain a man," but what is that to you? that will be "a wound to me," not to you. "I have slain a young man for a wound," that is, I will have to suffer and be punished for it, and not you. But what more contemptible thing could he have said in a public sin? Therefore, these are my thoughts. For the text indicates that the Cainite tyrants have lived in pleasure and have prospered. And even these words of Lamech indicate that he was a proud man, who did not grieve anything for the sake of the committed death stroke, but boasted even more as if he had a good cause. For the Cain church always excuses its tyranny and violence, which it practices on the pious; as Christ Jn 16:2 says: "Whoever kills you will think he is doing God a service by it." Therefore Lamech goes on to say:
V. 24. CainM shall be smelled seven times, but Lamech seven and seventy times.
He prefers himself to his father as if he had a more just cause to kill. He also wants to protect himself against those who should avenge the death blow on him. For these are not the words of the Lord, but of Lamech himself; as the priest also does, who keeps himself safe with violence, tyranny, threats, with the ban 2c. so that he may be safe; for he has Cain's and Lamech's conscience. Whoever acts contrary to this, he says, he shall know,
that he would fall into the wrath and disfavor of St. Peter and Paul.
For Lamech is an example of the world, on which Moses wanted to paint and show what kind of heart the world has and what its will and wisdom is. As if he wanted to say, "This is what the seed of the serpent does, this is what the children of the world do: they gather money and goods, seek pleasure and power, then abuse them by tyranny against the true church, which they persecute and strangle: and in such great sins they have no fear, but are still proud and secure, and boast, Ps. 11, 3: "What shall the righteous do?"; Ps. 12, 5: "Our tongue shall have the upper hand, it is ours to speak; who is our Lord?"; item, Ps. 10, 11: "The wicked saith in his heart, God hath forgotten, he hath hid his face, he shall never see it" 2c.
That this is the opinion of this text is evident from the matter itself, although the words do not make it so clear. For the true church has an eternal enemy, the devil, who, under a semblance of holiness, drives the wicked against their brethren; as Christ says John 8:44, that the devil is a liar from the beginning. Thus it is written from time to time in the Scriptures that the wicked shed their blood; as Ps. 72:14: "Their blood shall be esteemed precious in his sight"; item Ps. 116:15: "The death of his saints is esteemed worthy in the sight of the Lord"; and Ps. 44:23: "We are slain daily for thy sake." Here now count the histories.
Just as the church has at all times given its blood to the ungodly and false brethren to drink, so also in the beginning at the first time it had to suffer over itself its enemies, whom the Scripture calls tyrants (Genesis 6:4) and says that the earth was full of their violence and their will. Among them was Lamech, who might have been a man like Julius II or Clement VII, who practiced the highest cruelty and tyranny and still wanted to be considered and called the most holy; as Lamech here wants to be considered the one who had a just cause for his deadly blow. Therefore, he threatens a much greater punishment to the one who has done this.
394 ". n. 7o-7>. Interpretation of Genesis 4, 24. 25. W. i, 395
Death blow would avenge, because which was set from divine power on the death blow Cain.
Thus, from the beginning of the world, the church was plagued with crosses and persecution until God had to destroy the whole world with the flood because of the wickedness of man. And so Pharaoh, when his wickedness was fulfilled, was drowned in the sea, Exodus 14:28, and when the wickedness of the Gentiles was ripe and full, Exodus 15:16, they were destroyed and cut off by Moses and Joshua. So also the Jews, when they persecuted the gospel, were destroyed, so that not one stone was left upon another in Jerusalem. The Babylonians, Medes, Persians, Greeks and Romans are similar examples.
Therefore the scripture does not say whom Lamech slew: it only says that he had committed a death stroke, and, unrepentant, like his father Cain, had still wanted to defend it, and had set up a commandment to testify that he had a just cause of killing. If this opinion is not absolutely correct, it is nevertheless true that Cain's family was bloodthirsty and hated and persecuted the true church.
Secondly, it is also true that Lamech had no word from God, and therefore his words are not to be understood as those spoken to Cain, which was the voice of truth: but Lamech's words are words of hope, which portray Satan's kingdom and the false and hypocritical church, which is secure in its sins and still boasts of them as if they had been well done.
The lineage of the righteous and the pious.
V. 25 Adam again knew his wife, and she bore a son, and called his name Seth. For God has given me," she said, "a seed without seed for Habel, whom Cain slew.
Until now Moses has spoken of the generation of the wicked and has said little about it, but now he is completely silent about it and begins to describe the pious and the true church. And first of all the saying is to be noted that of Seth said
It says, "She called his name Seth. For Moses did not speak in this way of Cain when he was born, nor of the righteous Abel, nor of Hanoch afterward, nor of others. So that Moses wants to indicate that this is the first man to whom the promise made to his parents in paradise was directed. Eve also points to this when she indicates the cause of this name; and here she shows her faith and fear of God not indistinctly by giving the son such a name.
The fact that she again remembers Cain's death stroke also indicates that there had been fierce enmity between these two churches and that Eve had to see and suffer many unjust things from the Cainites. Therefore, she remembers the shameful death stroke here again, that Cain had wanted to destroy the righteous seed, so that he would keep the rule alone. But God be remembered, she says, who has given me another seed for the righteous Abel.
Notice, however, that Moses, after his own fashion, puts great and important things into very short words, so that he wants to encourage the reader to diligently ponder the works of God. We have said above about the mourning of the parents and their reasonable sorrow, and I still find no reason why I should not believe that after Cain's death no son was born to Adam except for Seth. For the pious parents were shocked by the danger they had tried and abstained from childbearing. Therefore, I believe that a special promise was made to them by an angel, by which they were again comforted and assured, namely, that such a son would be born to them, who would have and fulfill the promise completely; that although Cain's lineage would now have to be lost because of sin, this son's lineage would nevertheless be preserved until the seed that was given would come into the world.
292 For that they will have had such a special promise, this shows that Eve makes a short sermon to the name, and Moses uses a peculiar way of speaking, which he has used of no one, that he says: "And she called his name
396 ". ii, 72-74. Interpretation of Genesis 4:25. w. r. ss5-^ss8. 397
Seth." This name Seth comes from the word shath, which means, he has laid, fortified. For Eve wants to indicate that this son would be, as it were, the foundation on which the promise of Christ would rest and stand, whether more sons would be born to them. She does not give him a proud name, like Cain, and still gives to understand that no one would suppress Seth's lineage.
293 So the Cainites were cast out by their parents and remain under the curse without all promise, and have no further use for grace, except what they accidentally inherited from the pious generation as beggars, not as heirs, which we called accidental grace above. For this reason Moses does not remember those who came from Cain's lineage, so that he makes a distinction between the two churches: one is righteous and has promises of the life to come, but in this life it must be under the cross and poor; the other is godless, but in this life it has happiness, prosperity, wealth and power.
And Eve, the mother of us all, is praised as a holy woman full of faith and love, that she praises and extols the right church in Seth so gloriously and asks nothing about the Cainites. She does not say: I have another son in Cain's place, but she prefers the slain Abel to Cain, who was the firstborn. Therefore not only faith, but also special obedience is praised in her, that she does not allow herself to be annoyed by God's judgment, nor does she dispute it, but she changes her judgment herself. For she had despised Abel as soon as he was born; but of Cain she had thought great, when he should inherit and possess the promise. Here she holds the contradiction and wants to say: "Abel was everything to me, because he was righteous, but the wicked Cain killed him; therefore another seed was given to me in Abel's place.
- nor is she attached to the maternal nature and heart, nor does she excuse or diminish her son's sin, but because Cain is rejected by GOD, so she
She also cast him out, and relegated him with all his family to the Gentiles, who live without certain grace, without any but that they have taken accidental grace, as beggars and not as heirs.
It is a miracle that the pope's church, which has created such a large and innumerable group of saints, did not place Eve, who was full of faith and love and suffered much for it, among the saints. Perhaps it is a sign that she preferred to follow the Cainites rather than the Holy Church.
I leave aside the foolish and clumsy fable of the Jews, how Lamech brought the two disobedient wives before Adam as before a judge, and when Adam commanded them not to deny their husband his duty, they reproached him why he denied his duty to Eve? Then Adam, who had abstained from his wife from the time when Abel was slain, lay with her again, lest by his example he should give others cause for everlasting chastity, and the world should remain unpolluted. Such fables show the impure thoughts of the Jews. As they also are, that they dispute how within a hundred years after Seth was born, Cain grew to the seventh generation. Such questions are thought up by godless people to blaspheme the Scriptures and to interpret them evil. Such is also that they think that Cain was conceived in paradise, since the first perfect righteousness was still in the parents. But where does such a thing go but that one wants to abolish Christ altogether? For what do we need him for, if original sin has been removed? Therefore such lies are not worthy to be spoken of, but the enemies of Christ and persecutors of grace are worthy of them.
Thus we have in Seth a new generation, which is born and given from the promise that the seed of the woman shall bruise the head of the serpent. Therefore such name rhymes well with him, that Eve enjoys her happiness with it, namely, that this seed should last and not be able to be suppressed 2c. And this word is also in the 11th Psalm, v. 3.
398n , 74-77. interpretation of Genesis 4:25, 26. w. i, sM-soi. 399
have ravished what you have laid as a foundation." Thus the Hebrew word rhymes with the German word: seth, it stands.
V. 26. And Seth also begat a son, and called his name Enos.
The word jikra, refers to a man, that one understands that the father called the son thus. Above it is said of a woman, namely, that Eve gave such a name to her son. Therefore it is not one kind of language, but two kinds, which one cannot give in Latin language thus. But Enos is called a troubled and miserable man, as it is written in the 8th Psalm, v. 5: "What is man, that thou art mindful of him?" Therefore Seth indicates that at that time there was a special persecution and distress of the church. For the old serpent, who had brought man out of Paradise and strangled Abel, who was dear to God, did not sleep and was not idle. Therefore, after the consolation that Seth is born, another challenge or fear soon follows, which the pious parents want to indicate with this name. For it should not be considered that these names were just thought up or invented, but that they either have a prophecy in them, or are taken from the beginning.
At that time they began to preach the name of the Lord.
The rabbis understand this from an idolatry, that at this time one began to give the name of the Lord to the creatures, as sun and moon 2c. But Moses does not speak here of the family of the Cainites, but writes what the godly family of Adam had done; namely, that after Enos was born, the right worship and true invocation of the name of the Lord had begun.
And here is explained most beautifully what is meant by serving God, namely, calling upon the name of the Lord, which is a work and service of God in the first tablet, which commands the right service of God. But the invocation of the name of the Lord also includes the preaching of the word, faith or
Trust in God, the confession 2c. in itself, as Paul also summarizes it finely Rom. 10, 13. 14. However, the works in the other table also belong to the service of God, but they are not drawn directly to God.
After the confusion caused by Cain in Adam's house, the pious generation gradually began to gather and multiply, and became a small church, in which Adam, as a high priest, governed everything through the word and pure doctrine. Moses says that this began around the time when Enos was born. This name, although it indicates that the church had suffered great damage and disruption in the course of time, was nevertheless restored by God through His grace and mercy and given this spiritual blessing, so that they came together in a certain place and taught, prayed and sacrificed, which had perhaps been either forbidden or prevented by the Cainites. And here again we see how the promised seed is in battle with the serpent and crushes its head.
The fact that Moses does not say that they began to call on the Lord, but on the "name of the Lord", is rightly referred to Christ; as he is also called in other places schem jehovah ("the name of the Lord"). And from this is concluded a fine opinion that one began to call on the name of the Lord around the time, that is, that Adam, Seth, Enos admonished their descendants that they should wait for salvation, believe the promise of the seed of the woman and through this hope of the Cainites overcome deceit, cross, persecution, enmity, injustice 2c. and should not despair of their salvation, but should rather thank God, who would one day redeem them through the seed of the woman.
For what could Adam and Seth have taught that was better and more useful than the Savior, Christ, who was promised to their race? And this is in accordance with the right way and order, which one should keep in the teaching of religion. For the first tablet is to be taught and practiced first. And when this is understood, then is the
400 n n. 77-7S. Interpretation of Genesis 4:26. W. i. soi-"-. 401
The other table is easy to understand afterwards, yes, it is also easy to fulfill the other table. For how can there be a lack of other lesser fruits and works (commanded in the other table) if the teaching is pure, if one believes rightly, prays rightly, gives thanks to God rightly 2c.?
At the same time, God wanted to comfort the poor and afflicted church of the pious, so that they would not despair, but rather take comfort in the future redemption. And so we see throughout all history that consolation and the cross always follow one another. Since Joseph's parents and brothers were afflicted and hungry, Joseph had to comfort and feed them in Egypt, Gen. 47, 11. Since they were further oppressed and afflicted by godless kings, Moses delivered them from bondage, Gen. 3, 7. And since they were captives in Babylon, Cyrus released them, 2c, 2 Chron. 36, 22. 23. 36, 22. 23. For this is the way God always leads: when He allows His own to be oppressed by the violence and cunning of the devil and the world, He comforts them and raises them up again, gives them prophets and pious teachers, who help the church up again when it begins to decline and stop and resist the devil and his fierce raging for a while.
Here we must give a certain and correct explanation, as I also said above, what Moses calls worship, namely: not ceremonies invented and arranged by men, nor images erected, nor such child's work of human reason; but the invocation of the name of the Lord. Therefore, this is the highest worship that is pleasing to God and commanded in the first tablet, which includes fear of God, trust in God, confession, invocation, preaching 2c.
For the first commandment requires faith, that you believe that God is a helper in due time: as is said in the 9th Psalm v. 10. The other demands true confession and invocation, that we call upon God's name in danger and give thanks to God. The third requires that we teach rightly, defend and preserve the pure and sound doctrine 2c. These are the right and proper services that God wants. He does not want sacrifices, nor money, nor anything else.
Other, but the first tablet he wants you to have, that you hear God's word, contemplate and teach, pray, fear God 2c.
If this is done, the services or works in the other table will follow of their own accord. For it is impossible that he who performs the services in the first table should not also perform the other table. As also the 1st Psalm v. 2. 3. says: "He who delights in the word of God and speaks of it day and night, he is like a tree planted by the rivers of water, which brings forth its fruit in its season, and its leaves do not wither." This is a clear consequence that does not fail. For he who believes in God, fears God, calls on God in times of need, praises Him and thanks Him for His good deeds, gladly listens to God's word and constantly observes His works, and teaches others to do the same: how can he offend his neighbor? Should he not be obedient to his parents? How could he also kill, commit adultery 2c.?
309 Therefore let the first tablet be held up to the people, and let them be instructed in the very first thing, which is the right worship: for this is to make a good tree, out of which good fruit will grow afterward. But our adversaries turn it back, and want to have the fruit before the tree is there.
But I believe that at the same time an outward and visible ceremony is done for this service. For this is God's way, that He always lets a visible sign go beside the word. When Cain and Abel sacrificed, God showed them a visible sign that He graciously accepted Abel's sacrifice and not Cain's. This may be what happened here. This may also have happened here, since the Church began to flourish again and God's Word was taught publicly with great prosperity and improvement and continued well, God added a visible sign so that the Church could certainly conclude that God was pleased with it.
- And God has delayed this sign, what it was, perhaps a fire from heaven or something else, until the third generation, so that people would learn how to be satisfied with the word. But after they were satisfied with the mere word in
402 n, 7S. so. Interpretation of Genesis 4, 26. w. 1. 604-607. 403
When they had comforted the Cainites in all their afflictions and temptations, God, according to His mercy, also gave them a visible sign, appointed a place for them, as well as people and some ceremonies, so that the church could gather, practice its faith, teach and pray. 2c. For when one has this, namely, the word and the first table, then, when God does visible signs to it, a church is made of it, in which people practice teaching, hearing, taking sacrament 2c. Then follow the works of the other table, which are worship and pleasing works for those alone who have and practice the first table.
312 Now Moses praises such a gift here with short words, because he says that they began to call on the name of the Lord; not that it was done by the Cainites, as the Jews interpret it, but by Adam's God-fearing children and descendants, who were the only true church at that time. Therefore, if some of Cain's descendants were also saved, they had to keep and go to the right church.
313 So this is the sum of these first four chapters, that we should believe that after this life there is a resurrection of the dead and eternal life through the seed of the woman. This is the portion of the pious and faithful, who in this temporal life are subject to all misery, violence and persecution. The wicked, on the other hand, have the goods and power of the world, which they use against the true church. For in the first chapter it is shown that man was created for an immortal and eternal life, because he was created in the image of God. This also shows
to the commandment in the second chapter v. 17: "The day you eat of this tree, you will die of death. For it follows that Adam and Eve would not have died if they had not eaten of the forbidden tree. Therefore, through sin, they fell from the immortal being into the mortal one, and thus they beget from themselves all their descendants equally mortal. In the third chapter, however, immortality is again negated by the promise of the seed of the woman. After that, in the fourth chapter, there is a public example of eternal life, because Abel lives, even though he was slain by his brother and taken into the bosom of God, who testifies that his blood cries out.
The following fifth chapter is written primarily for the sake of Enoch, who was taken up by the Lord. For though it must necessarily follow, for the sake of the number of years of the generation of the pious, yet in it there is something special and excellent, that he says that Enoch did not die, like Adam, nor was he slain, like Abel, nor torn by lions or bears; but was taken up by the Lord himself to immortality, so that we should believe in the seed of the woman, the Lord Christ, our Redeemer and Conqueror of the devil, for whose sake we should also wait for an eternal and immortal life after this wretched and mortal one.
The Jews do not see or understand that these five chapters are in perfect harmony with one another, for they do not have the true sun, the Lord Christ, who makes all things clear and reveals them, through whom we have forgiveness of sins and eternal life.
404 L.H.S.". Interpretation of Genesis 5:1. 405
The fifth chapter.
First part.
Of the genealogical register of men and of the glory of the Cainites.
I.
V. 1. This is the book of man's generation.
Genesis counts here and counts the generations for two reasons: First, because of the promise of the blessed seed that happened to Adam; second, because of Enoch. And although he also keeps such an account in the tenth chapter, he does it in a much different way than here. For here he reckons the years, how long each one has lived, and says of each one, out of special counsel and concern, that he has died.
(2) It seems as if these words, "He died," were too much and unnecessary. For what need is there that, after he has said that Adam's whole age was nine hundred and thirty years, he adds, "And died? For since the number of years he lived is put, the time he died is also put; for if he had lived longer, he would have counted the same years. But Moses does this with special concern, namely, that he wants to hold before us the unspeakable wrath of God and unavoidable punishment, which is laid upon the whole human race because of sin; as Paul Rom. 5, 12. disputes from this text and says: "Through one man sin entered the world, and death through sin, and so death has come to all men, because they have all sinned." For this is a standing conclusion: Adam died, therefore he was a sinner; Seth died, therefore he was a sinner; the little children die, therefore they have sin and are sinners. Moses wants to tell us
He says of the whole order of patriarchs that they died whether they were sanctified and renewed by faith.
(3) But under this story of the deceased, like a lovely and beautiful star, the pleasant light of immortality shines out, that Moses tells of Enoch that he was no longer seen among men after his years, and yet he did not die, but was taken away by God. For with this he indicates that although the human race is condemned to death because of sin, nevertheless the hope of life and immortality is left to us, so that we shall not remain in death.
For this reason God not only promised life to the first world, but also had to prove immortality with an example. And therefore Moses says of every patriarch that he lived so many years and died, that is, he bore the punishment of sins and was a sinner. But of Enoch he does not say this. Not that he was not a sinner, but that even sinners are left with the hope and comfort of living forever for the sake of the blessed seed. Therefore also the patriarchs, who died in faith and trust in this seed, kept the hope of eternal life. And so this is the other example that shows that God wants to give us eternal life after this life. For of Abel, who was strangled, the Lord says above that he lived and cried out; so it says here that Enoch was taken up by the Lord Himself.
5 Therefore we should not despair, because we see how death was introduced and brought from Adam into the whole human race. For we suffer this death because we are sinners; but in death we shall not abide, for we have made ourselves sinners.
406 Interpretation of Genesis 5, 1. W. i, mo-6i3. 407
We are comforted by the divine providence that God intends to destroy this death through the blessed seed, as He began with the promise of the blessed seed and the examples of Abel and Enoch show. Therefore we have the firstfruits of immortal life, Rom. 8:23, in hope until the perfection of the last day comes, in which we will feel and see the life we have believed and hoped for.
6 Flesh and blood do not understand this, but think that a man dies like an unreasonable animal. That is why the philosophers, who were among the best, thought that through death the soul would be released from the body, and after it was released from the body, as from a dwelling place, it would come into the assembly of the gods and would be rid of all bodily burdens. The philosophers dreamed of such immortality, although they did not consider it certain enough, nor could they defend it. The holy scriptures, however, teach differently about the resurrection and eternal life, and present us with the hope of the same so certainly that we cannot doubt it.
After this part, this chapter gives us a picture and form of the whole first world. For here are counted ten patriarchs with their descendants until the Flood, who belong to the Lord's line or lineage. And would it not be a useless effort for someone to write down on a piece of paper this account as Moses sets it here, so that he could see from it how long and with whom each patriarch would have lived, as I have done for myself at leisure. For Cain also has his lineage, as Moses indicated in the previous chapter, and I have no doubt that his lineage will have been much greater than Six the Righteous.
(8) And of these two tribes or families the whole world was filled until the Flood, in which the branches that came from both families, that is, the descendants of both the wicked and the pious, were destroyed and cut off, except eight men, among whom nevertheless one was wicked and ungodly. How the
he same is seen from this chapter as a beautiful picture and form of the first world: so this is also an exuberant wrath of God and exceedingly terrible case, that one sees that of these ten patriarchs the whole lineage perished and only eight people of them remained.
(9) But this sad history let us save to its place, and now undertake this, that Moses may deal in this chapter, namely, that he would have us consider the honor and supreme majesty of the first world. Adam outlived his grandson Enoch, and died not very long before Noah was born: for there are but an hundred and six and twenty years between them; but Seth died but fourteen years sooner than Noah was born; but Enos and the other patriarchs, except Enoch, lived with Noah. Whoever therefore adds up the years, will find that so many old patriarchs, who reached some seven hundred, some nine hundred years, lived with each other and taught and ruled with each other of the pious church.
(10) This is the highest honor of the first world, that it has had so many pious, wise and holy men together. For we are not to think that these were common names of simple and common people; but they were the greatest heroes that ever came into this world after Christ and John the Baptist, and we shall see their majesty at the last day and marvel at it, as we shall also see their glorious stories and deeds. For then it will be revealed what Adam, what Seth, what Methuselah and others did; what they suffered from the old serpent, how they comforted and sustained themselves with the hope of the seed against the violence and persecution of the world or Cainites, and how they experienced and endured all kinds of danger and deceit; item, how great envy, hatred and contempt they endured for the sake of the honor of the blessed seed that was to be born from their tribe. For let no one take it for granted that they lived without the greatest misfortune and infinite cross. All this will become clear and evident on the last day.
408m ,"-". Interpretation of Genesis 5, 1. ".i.""-"". 409
Now it is useful and very funny to look with the mind, as it were with the eyes, at that blessed first world, in which so many patriarchs lived at the same time with each other, who almost all saw their first father Adam, except Noah.
II.
The Cainite Glory.
(12) But the Cainites also had to boast: for they had among them the very wisest men in all kinds of worldly dealings, also the very most beautiful glorifiers and hypocrites, who caused much trouble to the true church and plagued the holy patriarchs in many ways, so that we can justly count them among the very holiest martyrs, who have constantly confessed God and his word. For as Moses indicated above, the Cainites outnumbered them early on in strength and skill. Although they had to shy away from their father Adam, they nevertheless tried various ways and means to suppress the true church of the pious, especially since the first patriarch Adam died. For this reason they have caused the punishment of the Flood all the sooner with their godless nature and have pulled it over their necks.
(13) But the violence and wickedness of the Cainites served this purpose and caused the holy patriarchs to teach their church all the more faithfully and diligently. For how many mighty sermons they will have preached throughout that time! At the same time Adam and Eve often spoke of the first blessed state and glory in Paradise, and diligently warned their descendants against the serpent, who had caused so much misfortune through sin. How diligently they will have explained the promise of the seed! How bravely and courageously will they have comforted their own and given them courage that they should not let themselves be overcome by the honor and violence of the Cainites, nor by their misery and misfortune!
14 Moses omits all these things, because it is too long and too extensive to write.
and will keep the revelation of these things until that day of eternal glory and redemption.
15 Thus he describes the Flood, which was cruel and horrible. For he willed that each one should think more diligently about such great things.
(16) So then, he has recently described and shown the form of the first and initial world, which was exceedingly good, and yet had a great multitude of the very worst people: so that not more than eight men were saved in the flood. What do we think will happen before the last day, because now that the gospel has come to light and has been revealed, there are so many who despise it that it is to be feared they will gain the upper hand in a short time and make the world full of error, and the word will be completely destroyed?
For Christ says a terrible word Luc. 18, 8: "When the Son of Man comes, do you think that he will also find faith?" and Matth. 24, 37. he compares the last times of Noah, which is all terribly said. But the world is secure and ungrateful, despises all promises and threats of God, is full of all sins and becomes more and more angry and perverse day by day. For after the kingdom and power of the pope, who ruled the world only with fear of punishment, have ceased among us, the people, despising the pure doctrine, are now becoming vain unreasonable animals and beasts; the holy and pious teachers and preachers are becoming fewer and fewer, and everyone is indulging in his lusts. But it will come about that the last day will attack the world like a thief, 2 Petri 3, 10., and will seize and creep up on the people in security, ambition, tyranny, fornication, avarice and all kinds of vices.
(18) And because Christ himself said it before, let us not think that it is fictitious. For since the first world, which had so many excellent patriarchs, is so miserably corrupt, what have we not to fear in such weakness of nature? Therefore, may God grant us that in the faith and confession of His Son Jesus Christ we may soon
410 L. ii."-". Interpretation of Genesis 5:1. ". i. 6is-"s. 411
may be gathered to these fathers and die within twenty years, that we may not see such abominable misery and distress of the last times, both spiritual and bodily, amen.
Second part.
From Adam and his son Seth.
V. 1. This is the book of man's generation.
(19) Adam, as follows, is a common name of the whole human race, but for the sake of honor it is applied to Adam alone; for it is like an origin of the human race. The word sepher means a sight and comes from saphar, which means to tell. The book of the lineage of Adam is called: the narration of the lineage of Adam or his descendants.
Since God created man, He made him in the likeness of God.
From these words the blinded Jews have taken cause to fable, how Adam slept with his Eve in paradise the day he was created, from which she became pregnant. They have many such fables. For as far as the understanding of divine scripture is concerned, one must not expect anything pure or wholesome from them.
21 But Moses says it because he wants to tell Adam's time completely and count the days of his life from the day he was created, so that he may show that there was no generation before Adam. Because one must keep difference between the procreation and creation. Before Adam there was no procreation, but only the creation. Therefore Adam and Eve were not born, but created and the same directly from God Himself. But he adds: "In the image of God he made him", so that one should understand, when he will say afterwards that he begot Seth, that he counts his years from the first day in which he was created.
(22) What God's likeness or image means, we have said above. And even though the teachers almost all understand God's likeness and image to be one thing, as far as I know, it is not the same thing.
through diligent attention, there is a difference between these two words. For zelem they have actually called an image, or figure. As when the Scripture says, "Tear down the altars of your images," the word zelem means nothing other than a figure or image that is set up. But humility, which means a likeness, is a perfect image. As an example, when we speak of a dead image, as on a penny or coin, we say that it is the image of Brutus or Caesar 2c.; but the same image does not therefore look quite like and resemble Brutus and Caesar.
- because Moses says that man is also made in the likeness of God, he indicates that man is not only similar and like God in that he has reason or understanding and a will, but that he is also conformed to God, that is, he has such a will and understanding, so that he understands God and so that he wills what God wills 2c.
(24) If man, created in such a perfect image and likeness of God, had not fallen, he would have lived in eternal joy and gladness, and would have had a cheerful and firm will to obey God. But through sin, both the likeness and image of God were lost; yet it is restored to some extent through faith; as Paul says Eph. 4, 23. Col. 3, 10. For we begin to know God, and the Spirit of the Lord Christ helps us to desire to be obedient to God's commandments.
(25) Although we have only the firstfruits of such gifts, this new creature in us only rises, but is not brought to perfection, because we are in this flesh. The will to praise God, to give thanks, to confess, to be patient 2c. arises to some extent, but only after the firstfruits. For the flesh follows its kind after that which is its, and the things that are God's it resists: so such gifts in us only begin to be repaid, but the tithes or perfection of this conformity will come to us in the life to come, after the sinful flesh has been submerged and destroyed by death.
412 D. ii, 89-91. Interpretation of Genesis 5:2, 3. W. i. "20-622. 413
V. 2. He created them male and female, and blessed them, and called their name man, at the time they were created.
(26) Above I said that the common name Adam or Man was given to Adam alone for the sake of honor and excellence. And here I leave undone the Rabbis who say that no man can be called Adam or Man unless he has a wife; item, neither can a woman be Adam or Man unless she has a husband. Such things may have flowed from the teachings of the fathers, but the Jews falsify them with their foolish delusions and thoughts.
27 But Moses remembered the blessing to show that it was not taken from man for sin; even as this gift of childbearing and dominion remained to Cain, though he had slain his brother.
V. 3. And Adam was an hundred and thirty years old, and begat a son in his own image, and called his name Seth.
(28) Moses does not remember Abel, for he departed without an heir and is presented to us as an example of the resurrection of the dead. Neither does he remember Cain, because he was cut off from the line of Christ for sin and was cast out of the true church.
29 The Scriptures do not indicate what Adam did with Eve during these hundred years. Some of our commentators, however, add another hundred years that Adam should have lived with Eve before Cain slew his brother Abel, and thus give Adam two hundred and thirty years before he begat Seth. But this seems to me to be believable, as I have also told above that the pious parents have suffered these hundred years and have mourned the great accident of their house. For after Adam was first cast out of paradise, he begat children, sons and daughters, who were like him, and perhaps Abel was at his thirty years when he was struck dead. Thus it can be seen that the children were not much younger than their parents, who were not born, but created.
(30) Therefore I believe that the pious parents gave room to their sorrow and abstained from childbearing, not of the opinion, as the Jews lie, that Adam, like a monk, had vowed eternal chastity, and would also have kept it, if he had not been commanded by an angel to sleep with his wife again. But such fables belong to the Roman pope, he is worthy of them and nothing better. But Adam was not so godless; for that would have meant to avenge his heartache and to throw away the gift of blessing, which God has left to nature even after sin. Such a thing was not in Adam's power; for God had created him, as Moses indicates, as a man who needed a wife, and had in his nature an instinct, given by God, to beget children. If he now abstained from this, he abstained in such a way that he wanted to leave his grief and heartache, which he had from this miserable fall of his children, alone for a while, but in his own time he wanted to come back to his Eve.
(31) But the fact that Moses says of Adam, "He begat a son in his own image," is disputed by many theologians. But this is the simple opinion that Adam was created in the image and likeness of God or was an image, created by God and not born; for he had no parents. He did not remain in this image, but fell out of it through sin. Therefore Seth, who is born afterwards, is not born in the image of God, but in the image of his father Adam, that is, he is not only like his father with mouth and nose, as one speaks, but he is also like him, so that he does not only have eyes, ears, mouth and nose, fingers, speech, and gestures 2c. like his father, but he is also like him with other characteristics, both of body and soul, with manners, nature, and will 2c. In all this Seth does not have God's likeness, which Adam had and lost again, but he leads his father Adam's likeness; and this is an image and likeness not created by God, but begotten from Adam.
414 "-". Interpretation of I Genesis 5:3-5. W. i, "ss-"ss. 415
This image includes the original sin and the punishment of eternal death, which fell from Adam because of sin. Just as Adam, through faith in the future Seed, was restored to his lost image, so God also raised up the image of Seth, after he had grown up, through the Word; as Paul also says in Gal. 4:19: "But I bear you again with fears, until Christ take form in you."
(33) As for the name Seth, I have said above that it is to be taken as a command, namely, that it is a word to wish one good fortune and foretell good things, as if Adam had wanted to say: Cain has not only fallen, but has also brought down his brother; so now let God grant that this son may sit, stand and be laid as a certain foundation, which the devil may not overthrow. Such a blessing, wish or prayer is included in this name.
V. 4, 5: And after that he lived eight hundred years, and begat sons and daughters: and all his days were nine hundred and thirty years: and he died.
This is also a part of the blessed state in the first time of the world, that the people have become so old and have lived long, which, if we wanted to compare it with our lifetime now, is unbelievable. But it is asked, how and from where it has come that the people have lived so long? And I am not displeased that some say that nature was better then and everything that was used for food and drink was healthier. They also kept to the most moderate food and drink; it is unnecessary to say how much this alone contributes to health.
35 Although the bodies were much healthier then than they are now, the members were not as completely strong and vigorous as they were before the fall in paradise. But this blessing of the body was also helped by the fact that after sin they were regenerated and born again through faith in the promised Seed; therefore, through this faith sin also became weaker.
And as far as we have now come from such righteousness of faith, so much have we also lost from the strength and powers of our bodies.
(36) As for the nourishment of the body, it is well to believe that at the same time an apple, a fruit, was more noble and worked more wholesome nourishment than now and lousy; so also the roots, which they used, had more odor, strength and taste than they have now. And so all these things, namely, holiness and righteousness, temperance, good fruits, healthy and pure air, served and helped to long life, until the new order of God came, by which much of the life of men departed and it became less.
(37) But now, if we will diligently look at and consider our lives, our bodies are more corrupted than nourished by eating and drinking. For how much less and worse have the plants and fruits become, because we live in the highest intemperance? Our first parents, however, first lived moderately, and then chose for food and drink only that which was convenient and useful for the nourishment and strengthening of the body. But now there is no doubt that after the flood all fruits will be worse than before; as we see now and in our time that all things go bad and decrease. There is not so great a difference between the wine and fruit of the Flood and ours as there is between the fruit before the Flood and that which grew out of the salty and rotten ground after the Flood.
(38) Such and such other things are reported by some to have been the causes of such a long life, which I do not disapprove of. I am satisfied with the fact that God wanted people to live so long in the best part of the world. And let us see that God, as Peter says in 2 Epist. 2, 4, 5, did not want to spare even the first world, just as He did not spare the angels in heaven. It is such a horrible and terrible thing about sin. Sodom and Gomorrah are the best part of the earth.
416 n. n, W-S5. interpretation of Genesis 5:4. 5. W. i. sss-Wg. 417
and yet they perished because of sin, Gen. 19:24. Thus the Scriptures everywhere point to the greatness of sin and exhort to the fear of God.
39 Thus we have the reason or rather the origin of the human race, namely Adam with his Eve, from whom is born Seth, the first branch of this tree. Since Adam lived eight hundred years after Seth was born, he saw and had a great generation from that time on. And this was also the time of the righteousness renewed by the promise of the future seed. But after that time, when men multiplied, and the children of God were mixed with the daughters of men, the world began to be evil and corrupt, and the glory and majesty of the holy patriarchs were despised.
(40) But it is a lovely spectacle, if you do not mind the effort of reckoning, when you see how in the same first age of the world so many gray patriarchs lived with each other. For if you diligently add up the years of our first father Adam, you will see that he lived longer than fifty years with Lamech, who was Noah's father. Therefore Adam saw all his descendants up to the ninth generation, all of whom had innumerable sons and daughters; which Moses does not tell, but suffices himself that he counted the tribe and the next branches up to Noah.
(41) But there were undoubtedly many brave and high saints in the same number, whose histories, if we had them, would far surpass all the histories of the world. For the exit of the children of Israel from Egypt, the passage through the Red Sea, through the Jordan, the prisons and redemption 2c. are nothing in comparison. But as the first world has perished, so have the histories of the same perished with it. So now the most distinguished history is the Flood, whereas the others are all barely a speck. But from the first world we have nothing more, than the names, which are nevertheless also signs of the most important stories.
Perhaps Eve also lived until the eight hundredth year and saw such a great generation. But what care, diligence and work did she have to visit, adorn and teach her children and grandchildren? What cross, sighing and misery will she have had because of the fact that the Cainite family has so violently opposed the true church? But some of them were also converted by accidental grace.
Therefore, it was a very golden time, whereas our time can hardly be called filthy and dirty, since nine patriarchs lived at the same time with all their descendants and were one in the doctrine of the promise of the seed. All this Moses recently indicates, but does not explain it according to the length, otherwise it would be a history over all histories.
Third part.
From Enoch.
44 However, he did not want to pass over the history of Enoch, who was the seventh from Adam, as it is particularly excellent, although he is also very short in it. For with the others he only puts the names and number of years; Enoch, however, he paints in such a way that it seems that he did not pay attention to the other patriarchs and obscured them, as it were, as they were godless or were not respected by God. For did not Adam, Seth, Kenan and their descendants also walk before the Lord? Why then does he praise such things of Enoch alone? Or is Enoch so taken up by God that the other patriarchs are not with God and live? But now they are certainly alive and we will see them shining in the greatest glory on the last day.
45 Why then does Moses prefer Enoch to them, and why does he not praise others who, although they were not taken away from God but died, also lived a godly life? We have also heard from Enos above that great things happened in his time, namely, that they were called to be gods.
418 ii, 95-vs. interpretation of I Genesis 5:4, 5. 21-24. w. i, "ss-oss. 419
The people of Enoch, who had begun to call on the name of the Lord, that is, God's word and the right service of God had begun to grow again and to come into pregnancy; therefore, at that time, they also walked divinely. But why does Moses not say this about Enos, but says it about Enoch alone? Because these are his words:
Enoch was five and threescore years old, and begat Methuselah. And after he begat Methuselah, he continued in a godly life three hundred years, and begat sons and daughters; so that all his days were three hundred and five and threescore years. And while he lived a godly life, God took him away, and he was seen no more.
- That he says he led a godly walk or life is not to be understood in the same way as the monks understand it, that he hid himself in a corner and led a monastic life there; but the whole patriarch is to be placed on a lampstand or, as Christ says Matth. 5:14, 15, on a mountain, so that he may shine in the public ministry.
(47) As Jude also praises him in his epistle. "He says, v. 14, 15, "Enoch, the seventh from Adam, has spoken of such, saying, Behold, the Lord cometh with many holy ones continually, to execute judgment upon all, and to punish all their ungodly, for all the works of their ungodly doings, that they have been ungodly, and for all the hard things which ungodly sinners have spoken against him." Where Judas got this from, I do not know, but it is likely that the patriarchs' holy sayings and works have remained in people's memories and have been passed on from one to the next; perhaps they wrote them themselves. So now Moses publicly praises this preaching ministry and lifts up the God-fearing Enoch like a bright sun above all other teachers and patriarchs in the first world.
48 From this we see that in Enoch there was a peculiar defiance of the Holy Spirit and an excellent good courage, so that with the highest confidence and boldness he stood alone before the other patriarchs against Satan and the Church of the Cainites.
has. For as I have said above, to walk godly is not to run into a wilderness or to hide in a corner, but to come forth according to one's profession, and to lie down against the iniquity and wickedness of Satan and of the race, confessing the seed of the woman, condemning the religion and pretensions of the world, and preaching of another life after this by Christ 2c.
(49) Such was the status of the pious Enoch three hundred years as the highest prophet and high priest, who had six patriarchs for teachers. Therefore Moses praised him as the best disciple, who had been instructed and taught by many excellent masters, and had been so graced and adorned by the Holy Spirit that he had been a prophet of all prophets and a saint of all saints in the first bet. Thus Enoch is first of all great because of his profession and preaching ministry.
50 Secondly, it is also praised before others because God wanted it to be an example for the whole world to comfort and strengthen faith in the life to come. Therefore, this text should be written in letters of gold and deeply engraved in the heart.
(51) And here is shown once more what it means to walk before God, that is, to preach of another life than this; to teach of the seed that is to come, how the serpent's head is to be crushed and Satan's kingdom destroyed. For this was Enoch's sermon, who was a husband and a householder, had a wife and children, governed his household and provided food through his work; lest one think of a monastic life, which seems to be a godly walk before God. Since the pious man had lived three hundred years after Methuselah was born in the highest devotion, faith, patience and innumerable crosses and misfortunes, which he overcame through faith in the future Seed, he was no longer seen.
- Here consider how weighty and significant these words are; he does not say, as he has done of other patriarchs, "He has died," but, "He is no longer seen.
420 L. n, ss-ioo. Interpretation of Genesis 5:21-24. W. i, sss-"M. 421
which all teachers have diligently noted as a certain proof of the resurrection of the dead. In Hebrew it is interpreted recently, but very emphatically; for thus it is written, "And Enoch walked with God," veenennu, "and not he," thus indicating that he was lost or disappeared unexpectedly and contrary to all the other patriarchs' opinion, and was no longer among men.
Therefore, his father and grandfather will undoubtedly be greatly shocked at the loss of such a great man. For they knew with what diligence and earnestness he had taught the fear of God and how much he had suffered for it. How do you think they must have felt, having lost so suddenly such a man who had testified to his piety before God and man?
(54) Now give either an eloquent poet or orator, who could act this text as it is worth, and as it should be acted upon. Enos, Seth, and all the other patriarchs do not know where Enoch has gone; therefore they seek him, his son Mechusalah seeks him, the other children and children's children seek him. And because the Cainites were suspicious of wickedness, they may have thought that Enoch was slain by them, like Abel, and buried secretly, until they were finally told by God's revelation through an angel that he had been saved by God Himself and placed in Paradise. They did not learn of this soon after the first day or the next, but perhaps after many months or years. However, they lamented the misery of this holy man as if he had been slain by the Cainan hypocrites. For this rule and order is always kept, that before consolation comes, one always feels the cross and suffering first. For God comforteth no man but they that mourn, neither quickeneth any but they that die, neither justifieth any but sinners: for out of nothing he maketh all things.
55Therefore it must have been a very great cross and suffering of the holy patriarchs, that they had lost the man and could see him nowhere, who had been the whole
He had ruled the world with wholesome and healthy teachings and had done many good things throughout his life. Because they mourned and grieved over the fall of the holy man, they were comforted and it was revealed to them that the Lord had taken Enoch away. We have no such text from any man, except from Elijah alone. So God soon wanted to testify and prove in the first world with a public example that he had prepared another life for his saints, in which they should live with him.
(56) The Hebrew word lakach does not mean, transtulit, has accepted, as it reads in our translation, but: He took unto Himself; and these are the words of life, which God hath revealed by an angel unto Enoch's father, and unto all the generation of the saints, that they might have comfort and promise of eternal life, not in word only, but also in work, as they had of Abel before. For how sweet and comforting do you think this sermon was to them, when they heard that Enoch did not die, nor was he slain by the wicked, nor was he taken away by Satan's cunning and deceit, but was taken up by the living and almighty God Himself?
57 And this is the special decoration that Moses wanted to show in this chapter, namely, that the Almighty God does not take to Himself geese, nor cows, nor wood, nor stones, nor dead men, but Enoch himself; to show that a much better life is reserved and appointed for men than this one here, which is full of all misery and unhappiness. For even though Enoch is a sinner, he passes away from this life in such a way that God gives him another and eternal life, because he lives with God and God takes him to Himself.
(58) Enoch therefore walked before God, that is, he was a faithful witness in this life, that after this life men should live in an eternal life for the sake of the promised seed. For this is the right life before God, not the natural life, which is subject to voluptuousness.
422 L. n. 100-1". Interpretation of Genesis 5:21-24. W. i, sss-E 423
is thrown. And as Enoch preached these things continually, so God also fulfills and makes true in him this sermon, that we should believe and certainly believe that Enoch was a man, like us, born of flesh and blood, like us, taken from the fleshly Adam to God, and now lives a divine, that is, an eternal life.
59 Before the same generation of holy fathers knew this, it must have been terrible to hear that Enoch, such a holy man, had gone away and disappeared in such a way that no one knew where he was or how he had perished. Therefore, the dear parents and forefathers were in great distress; but afterwards they were again excellently rejoiced and comforted, since they heard that their son lived with God Himself and was transferred by God into an angelic life.
This comfort God shows to Seth, who was the highest prophet and high priest of the time, "after his father Adam had already slept seven and fifty years in the faith in the giving seed and he was now in the eight hundred and sixty years old. The same, when he is now old and well-bedded, and therefore without doubt (assured in faith in the giving Seed) waits with great desire for the redemption of his body and desires to be gathered to his people, he dies with great willingness shortly thereafter, namely, after two and fifty years; which will have been a short time for him and the holy old man will have made his will in it, visited his sons and children's children, preached and admonished them that they should persevere in the faith of the promised seed and hope for an eternal life, to which Enoch, his son and their father, would be taken up and now lived with God. In this way, the holy old father stayed among his own throughout the time, blessed each one especially and took leave of them, comforting and teaching himself and them in joy and in old age.
61, If I should die within six moons, I would hardly have time enough to make my will; for then I wanted to teach the people what the summa would be mei
I wanted to admonish them and urge them to persevere in this, and as much as I could see and think for myself, I wanted to warn them and admonish them that they should beware of the doctrine. This could not be directed to a day or a month. Therefore, the fifty years that Seth lived after Enoch was taken up were a very short time (for spiritual people have a much different way of reckoning their time than the children of this world), in which he taught his people of the glorious comfort that after this life there was hope for another, which God revealed in taking Enoch, who was our flesh and blood, to Himself.
62 Therefore do not follow your lusts, but despise this life and hope for a better one. For where is trouble and misfortune that is not in this life? How many diseases, how many great dangers, how many terrible accidents it is subjected to! That we remain silent about the highest misery, namely, the spiritual misery, so' the conscience exercises and plagues, as there is, the law, the sin and the death itself.
(63) What is it, then, that you desire this life so fervently, and it seems that you cannot be satisfied with it? If God would not let us live for the sake of praising Him, thanking Him and serving our brethren, we should shorten it for ourselves. Therefore, let us diligently render this obedience to God, and hasten with sighs to the righteous life to which my son and your brother, Enoch, is admitted by God Himself. Such and such will have been taught by the holy old man after the recognized consolation. And no doubt, after they understood that Enoch had been taken up to immortality by the Lord while still alive, they would have wished that they could also be redeemed from this miserable life in the same way, or even through death.
64 If the holy fathers had such a great desire for the life to come for the sake of Abel and Enoch, who they knew lived with God, how much more should we, who have the Prince of life, the Lord Christ, do so?
424 " ri. IM-IV4. Interpretation of Genesis 5:21-24. W. I, WS-"I. 425
Himself? as Peter calls Him in the Acts of the Apostles Cap. 3:15; in whom they believed that he would come, but we know that he appeared and went to the Father, that he might prepare the place for us, and sit at the right hand of his Father, and represent us. Should we not sigh for the things to come and be hostile to these temporal things? For it was not Enoch or Abel who showed us the hope of a better life, but Christ himself, who is the Prince and Lord of life. Therefore, we should generously despise this life and this world and sigh with all our hearts, longing for the future honor and glory of eternal life.
But here we feel how great is the weakness of our flesh, which rages and rages with diligence and love for temporal things, but does not look forward at all to the most certain life to come. For how could it not be certain, since we have so many witnesses to this, Abel, Enoch, Elijah, even the head and first fruits of the resurrection, Christ Himself, 1 Cor. 15:20, 23. Therefore the godless Epicureans find it well worth their while that God and man are enemies to them; and our own flesh is also worthy of this, which often tempts us to an Epicurean nature, because we drown so deeply in temporal concerns and so surely despise eternal goods.
(66) Therefore, we should keep these words in mind and take them diligently to our hearts, that Enoch was not taken away by a patriarch or an angel, but by God Himself. For this is the comfort which made the death of the holy patriarchs easier and gentler, so that they also departed from this life with joy. . For they saw that the seed which was promised to them, even before he came, would lie with Satan in the field, and would bruise his head in Enoch. They also had such hope of themselves and all their faithful descendants, and most surely despised death, as not being death but only a sleep from which they would awake again to eternal life. For to the faithful, death is not death but sleep. For if the terror, the sting and the power of the
death is gone, it cannot be called death. Therefore, the greater and stronger faith is, the weaker death is; but the weaker faith is, the more violent and bitter death is.
67 And our sin is held up to us here once again. For if Adam had not sinned, we human beings would not have died, but, like Enoch, would have been taken up from this natural life to a better and spiritual one without any fear or sorrow. But because we have now lost life, this history shows us that we should not despair of the restitution of paradise and life. The flesh cannot be without pain and suffering, but when the conscience is satisfied, death comes to us like a swoon, through which we pass into rest. But in the innocent nature also the flesh should not have felt pain; for we would have moved away as through a sleep, from which, as soon as we awoke, we would have been in heaven and an angelic life. But because the flesh is corrupted by sin, it must die and be erased by death. Thus, perhaps Enoch fell asleep on a green lawn in prayer and ascended in sleep from God without pain and death.
(68) Therefore, let us remember this text, which Moses did not want to pass over, but to show it as a special history of the first world. For what more excellent thing could have happened than that a corruptible sinful man, born of flesh and blood and defiled and corrupted by sin, should thus overcome death and yet not die? Christ is a man and righteous, but our sins make him subject to the most bitter death, from which he is redeemed on the third day and rises to eternal life. Therefore this is a special thing with Enoch, that he does not die, but is raised without death into a spiritual life.
- The rabbis are a common enemy, because what is especially good in the Scriptures, they falsify in the most shameful way. As they do here of Enoch much useless gossip, that he may well have been pious and holy.
426 " n. Interpretation of Genesis 5, 21-24. W. i. kti-sis. 427
but was very much inclined to carnal pleasures. Therefore, God had mercy on him and prevented him with death, so that he would not sin and be condemned. Dear, does this not mean that the text is masterfully falsified? For what is it necessary to say of Enoch alone that he had evil inclinations, as if the other patriarchs had not also had and felt them? And why do they not pay attention to the fact that Moses says twice that he walked before the Lord? This is indeed a testimony that he did not dwell on his temptations, but overcame them, strong in faith. But when the Jews speak of evil inclinations, they mean fornication, avarice and similar movements. But Enoch undoubtedly lived in severe temptations and felt the stake with Paul, 2 Cor. 12, 7, and fought daily against the old serpent. Finally, however, when he had been afflicted and weighed down with all kinds of temptations, the Lord called him to depart from this life and enter into a better one.
(70) But what kind of life he now lives in, we, who are still flesh and blood, cannot know. But we have enough to know that he was also taken up with the body, which the patriarchs undoubtedly knew from the revelation, and who needed such comfort when they also died. We know this much, but what Enoch did, where he was and what kind of life he led, we do not know. We do know that he is alive, but not in this natural life, for he is with God, as the text clearly says.
Therefore, this is a remarkable and excellent history by which God wanted to assure the first and initial world and make certain the hope of a better life after this one. Afterwards, in the other world that had the Law, He gave the example of Elijah, who was also taken away by the Lord in the presence and appearance of His servant Elisha. But we are in the New Testament as in the third world, and have much clearer example, the Lord Christ our Savior Himself, who went to heaven with many other saints. For
God wanted the world to bear witness to the resurrection of the dead at all times, so that He could lead our hearts and minds away from this stinking and utterly miserable life, in which we serve God as long as it pleases Him, with obedience in all kinds of worldly offices, and especially by instructing others and bringing them to the fear and knowledge of God. But we do not have a permanent city here, Hebr. 13, 14. For Christ went to the Father to prepare a place for us, Joh. 14, 3.
(72) As we may now find among us those who consider such teaching ridiculous and unbelievable, there is no doubt that this history, at the time it happened, would have been considered foolish and mocking by the majority of people. For the world always keeps its kind. That is why such histories are written in the holy scriptures by divine counsel and will, and are written for the saints and believers to read, understand, believe and follow. For they obviously prove the victory over death and sin, and also show certain comfort in the overcoming of the law, wrath and judgment of God on Enoch. Therefore, pious and God-fearing people could not have anything more lovely, nor more pleasant, than such histories.
But in the New Testament, God's mercy is quite exuberant. For although we do not reject such histories, we have much greater ones, namely, the Son of God Himself, who ascends to heaven and sits at the right hand of His Father. In him we see that the serpent's head is completely crushed and that life is restored, which we lost in paradise. This is much more and greater than that Enoch and Elijah were taken up, and in this way God wanted to comfort the first world and the other world that had the Law.
74 This, then, is the main doctrine held out to us in these five chapters, namely, that men died and came to life again. For through Adam they all died, but those who believed came to life again through the promised seed, as the story of Abel shows.
428L. n, 106-108. Interpretation of Genesis 5, 21-24. 28. 29. W. 1, 643-"47. 429
and Enoch testifies. In Adam, Seth and others death is clearly indicated, because it is written: "And died". But in Abel and Enoch is shown the resurrection of the dead and an immortal life. To this belongs all this, that we should not despair in death, but consider it certain that those who believe in the promised seed will live and be taken up to God, whether out of water or fire, or from the gallows, or from the grave. Therefore we want to live and shall live in an eternal life, which is after this life, through the promised Seed.
Fourth Part.
Of Lamech and his son Noah.
I.
V. 28, 29: Lamech was an hundred and two and fourscore years old, and begat a son. And called his name Noah, saying, He shall comfort us in our labour and our labours upon the earth, which the LORD hath cursed.
Genesis 75 touches only incidentally on the history of the name of Noah, which is nevertheless worthy of careful consideration. Lamech had already lived when Enoch was taken away from this life into another and immortal one. Because of this, God showed such honor and such a glorious miracle that He took Enoch, a man like us, and from a lowly and despised state (for he was a husband and a householder who had sons, daughters, servants, fields and cattle) into an eternal life: then the holy fathers became full of courage and joy and came to think that the joyful day of fulfilling the promise was now near at the door. For God, by receiving Enoch to Himself alive, had shown them His grace and mercy in a special way.
- Just as Adam and Eve, after God had made the promise to them, had come to hope that Cain would be the same promised seed, because they saw that he was a man, as they were: so also I consider that Lamech from
He said, "He will comfort us and help us out of the misery of this life; now the original sin and the punishment for it will cease, and we will be restored to our perfect righteousness; the curse that the earth bore because of Adam's sin will also cease, along with all the misery and suffering that has come upon the whole human race because of sin.
Thus, when Lamech sees that his grandfather is moved into paradise without any sorrow, without sickness and death, he thinks that it exists that the whole paradise follows, considers that Noah is the promised seed that will restore the whole world; for he clearly insists that the curse should be taken away. Now the curse or punishment of sin cannot be taken away unless the original sin itself is taken away.
Therefore the rabbis, the harmful and cursed corrupters of the Scriptures, are worthy to be hated. For they falsify and pervert this text thus: He will give us rest from the works and labor of our hands, that is, he will show us an easier way to build the earth, namely, that it can be plowed with oxen harnessed together and does not have to be dug with human hands, as has been the practice until now. Now I am surprised that Lyra also accepts this opinion and follows them, who should know the usual way to falsify the Scriptures, which the Jews use everywhere, namely, that they draw what is spiritual only on the physical, that they have fame with men. For what can this holy patriarch be accused of more unreasonable than that he should rejoice over his son Noah's birth for the sake of this benefit, which belongs to the belly?
79 For his heart was troubled with another sorrow, namely, the wrath of God and death with all the other miseries of this life, which he hoped Noah would put an end to, so he leaped for joy, proclaimed good things beforehand, and put others off on this hope. But for the plow and cattle and other small things, so to this
430 e n, los-m. exegesis of Genesis 5, 28. 29. W. i, w7-6Ā°o. 431
He did not worry, as the blind Jews rave; but he hoped that his son Noah would be the future seed, who would bring back the previous state in paradise, in which there had been no corruption. But now, he says, we feel the curse even in the work and deeds of our hands, that the earth bears thorns and thistles, even though it is built with the greatest diligence. But now a new and blessed time will come, and the cursing of the earth, so that we are punished for sin, will cease, because sin will cease. This is the right understanding and opinion of this text.
But the pious father is deceived and mistaken. For the honor of bringing back all that we lost in paradise should not belong to a man's son, but to God's son. Therefore the rabbis are foolish. For although the earth is not dug with hands, but plowed with animals, the work of hands has not yet ceased, and the taking away of Haystack pointed not to a bodily comfort, which would serve the belly and be pleasant, but to the redemption from sin and death. Therefore Lamech also hoped that everything would be restored to the first state through Noah; for he saw that the beginning of such change had already taken place in his grandfather Enoch, and was certain that the redemption and restitution of all things was now at the door. As Eve also said when she gave birth to her first son, "I have overcome the man of the Lord," that is, the one who is to cancel the punishment that lies on us because of sin and restore us to the first estate. As Eve was deceived at that time, so here, out of great desire that the world would be set right, the pious Lamech is also deceived.
- And these examples show how sincerely the holy patriarchs desired, hoped for, and sighed for this redemption. For though they may have erred, as Eve miscarried with Cain and was deceived, yet this desire for redemption is of the Holy Spirit and indicates that they had true and abiding faith in the promised Seed; and
That Eve calls her son Cain, Lamech his son Noah, these are words, as St. Paul calls it Rom. 8, 22, to the anxious and longing creature, which thinks that there is the resurrection of the dead, redemption from sin and restitution of all lost goods. Therefore this is the simple and right opinion: that after Lamech, the grandson, sees that his grandfather Enoch is taken away from this misery, fear and work of original sin with certain meaning and indication of a future life, and a son is born to him, he calls him Noah, that is rest. For he hopes that through him redemption from the curse of sin and sin itself shall come to pass. This interpretation is according to faith and affirms the hope of resurrection and eternal life.
Therefore, you can see from this how terribly ungrateful the present world is, because these most holy people, of whom we are not worthy to wipe their shoes, show such a great desire of the future life everywhere. But how far is it from each other to have a thing and to desire it? These patriarchs were the holiest of men and adorned with the highest gifts, as the true heroes of the whole world: nor do we see that the highest desire for the future Seed, the Lord Christ, was with them; whom they considered the highest treasure, hungered and thirsted after him, and burned with love for him. But we, who have Christ among us, given, bestowed and glorified, sitting at the right hand of God and representing us, despise him and consider him much less and less worthy than any other creature. O sorrow upon sorrow! O sin upon sin!
Therefore we see how unequal the world has been at all times. The first world is the best and holiest, in which are the noblest gems of the whole human race. After the Flood there were also some glorious and great men, patriarchs, kings, prophets, who, though they are not like the patriarchs before the Flood, are seen to have a special desire for Christ, as Christ Himself says in Luc. 10:24: "Many prophets and kings desired to see,
432n . iii-us. Interpretation of I Moses 5:28, 29, 32. w. i, "o-LA. 433
which ye see, and have not seen." But our time, which is the time of the New Testament, in which Christ came, is, as it were, the shell and basic soup of the world; for it holds nothing less than Christ, since the former world had nothing more noble nor more precious than this treasure.
What is the cause of this misery? Our dear holy flesh, the world and the devil. For we soon tire of the present, as it is said and true: What is strange, always makes love; what is mean, is soon despised. And as a poet says: Minuit praesentia famam. (In reality, nothing is so beautiful as we see it in our thoughts.) As far as revelation is concerned, we are richer than the patriarchs; but they held much more dear also a much lesser revelation and were, as it were, lovers of this bridegroom. But we are the fat, full, horny, thick and strong servant, Deut. 32, 15; because we have the word abundantly and are too abundantly showered with it.
(85) As the first world was the best and holiest, so the last is the worst and most wicked. Since God has not spared the first world, but has also corrupted the other world, destroying one monarchy after another, one empire after another, what do we think will happen to the last world, which most certainly despises Christ, the comfort of all the Gentiles, as he is called in Haggai 2:8, who nevertheless imposes himself on us through his word and the dear sacraments, to such an extent that we grow tired of him and are disgusted with him?
II.
V. 32. Noah was five hundred years old and begat Shem, Ham and Japheth.
This also is very briefly spoken, but Moses does according to his way, and sums up great and important things with very few words, from which an industrious reader does not pay attention. What is it then (someone might say) that Noah only begets children in his five hundredth year? It must be either a special and great temptation, so he had the marriage so long without children, or must be the highest chastity, so he
has been able to abstain from a woman for so long, which seems more likely to me. Of the Papists' shameful chastity I say nothing here; of ours neither. Look at the prophets and apostles, item, the other patriarchs also, who were undoubtedly chaste and holy people: but what were they compared to this Noah, who is a man and yet lived chastely for five hundred years without marital status?
In our time you will hardly find one in a thousand who abstains from wives until his thirtieth year. But Noah, having lived so many years without a wife, finally entered into matrimony and begat children. This is a certain proof that he was capable of marriage before that time, but for some reason he abstained from it.
(88) Therefore, first of all, he had a special gift for keeping chastity and an almost angelic nature, for it seems impossible for a man to live five hundred years without a wife. This also indicates that Noah had great displeasure with the world. For why else would he have abstained from marriage, but because he saw that his cousins had all become tyrants and filled the world with injustice and violence? That is why he thought he would rather be without children altogether than have them so advised. And I also think that he would never have taken a wife if he had not been admonished and commanded to do so either by the patriarchs or by an angel. For he that abstaineth from matrimony until the five hundredth year, shall also abstain therefrom in the remainder of his life.
Thus Moses indicates very great things in short words, and (an unskilful reader does not pay attention to this) since he seems to speak nothing of chastity, he praises Noah's chastity above all the chastity of those who were in the first world, so that he almost sets him as an example of angelic chastity.
90 The Jews lie here, as is their way, and pretend that Noah abstained from marriage because he knew that God would destroy the world with the flood: so he, like the other patriarchs, was now in time, about the hundredth year of his life.
434 n> 113-interpretation of Genesis 5, 32. w. 1, 653-656. 435
or even less, he would have filled the world almost within four hundred years and God would have had to destroy him with his entire family. Then they also invented that Shem was called the firstborn because he was the first to be circumcised.
In sum, the Jews distort everything and direct it to their carnal mind and glory. If this is the reason why Noah abstained from marriage, why did not the other patriarchs also abstain from marriage and childbearing? Therefore they are stale and loose lies. Why do they not rather insist that this was a special gift to Noah, that he, since he was a man, abstained from married life for so many years? Therefore, such examples of such great chastity are not found at any time.
(92) The papists are annoyed that Moses so often says of the patriarchs that they begat sons and daughters, and say that the first book of Moses about creation is a book in which there is nothing more than that the patriarchs loved their wives too much; and they consider it a shameless thing that Moses so often and diligently remembers this. But the impure hearts cannot leave even the highest chastity unblasphemed.
For if you want to see good examples of chastity, read Moses, who says of the patriarchs that they did not enter into marriage until they were well advanced in years. And among these, Noah shines like a bright star, abstaining until the five hundredth year. You will not find such examples of such high chastity in the papacy. For although some of them do not sin in their bodies, they have nothing in their hearts but impure and shameless thoughts, and this is the punishment for despising the marriage state, which God has ordained as a remedy for the corrupt nature.
(94) But that Noah abstained was for another cause. For he did not condemn the married state, nor did he consider it an ungodly state, nor did he reproach it, but he saw that the children of the patriarchs, who had been before him, were wicked.
They have gone to the ungodly race of the Cainites. He could not suffer such children, but waited in the fear of God for the end of the world. But that he nevertheless entered into matrimony and begat children, he undoubtedly did out of special admonition and command of God.
Now here is the question: How the sons of Noah succeeded one another, and this is worth asking, so that one may have the account of the years of the world all the more certain. Now it is the common opinion that Shem is the firstborn, because here his is thought to be the first. But the Scriptures enforce that Japheth is the firstborn, and Shem the next, and Ham the third. And this is proved thus: Two years after the flood Shem begat his son Arphachad, but Shem was then an hundred years old, Gen 11:10. Therefore Shem was old in the flood at eight and ninety years. But Noah was old when Shem was born, four hundred and eight and ninety years. Japheth was older than Shem, Gen 10:21, so it follows that Ham alone, the youngest brother, was born in the five hundredth year of Noah.
- but Shem is preferred to Japheth not because he was first circumcised, as the Jews lie, seeking only carnal honor and glory, but because through him Christ, the promised seed, should come. And just in this way Abraham, the youngest son, is preferred to his brothers Haran and Nahor.
- But how does this rhyme with the text that says that when Noah was five hundred years old, he begat Shem, Ham and Japheth? So it rhymes: if you turn the preterite into a plusquamperfectum and thus say: Since Noah was five hundred years old, he had begotten 2c. For Moses does not say what year each one was born, but sets a year in which he says that these three sons were born to Noah. Thus the scripture unites at the very best.
98 And so Moses now concludes this fifth chapter with a very beautiful and noticeable example of chastity, that Noah was only as a
436 D. rr, II5-N7. Interpretation of I Moses 5, 32. cap. 6. w. i, "se-seo. 437
Before that, however, he was holy and chaste, and abstained from being married because he was angry that the youth of his ancestors had fallen into Cainian wickedness. But he is obedient to God when he calls him to be married, even though he could have lived fully without a wife and chastely.
So Moses describes the first and initial world through these five chapters with short and few words, but so that one can easily see that the first world was the holiest and a right golden time, of which the poets also say and have it without doubt from the tradition and teaching of the fathers.
When sins became strong and prevalent, God did not spare the first world, but destroyed it with the flood, just as He did not spare the others who were under the law. For because of idolatry and unrighteous worship, not only was one monarchy after another abolished, but God's people themselves, after many misfortunes and imprisonments, were finally completely devastated and destroyed by the Romans.
Our present world, which is the third world and yet a world of grace, is so full of blasphemy and abominations that it is impossible to speak them out with words or to reach them with thoughts; therefore it cannot be punished with bodily and temporal punishment, but it must be punished with eternal death and eternal hellish fire, or, that I speak thus, with the deluge of fire. For this is prophesied by the colors on the rainbow. The first is a watery color and means that the first world is punished with the deluge because of sin and fornication. The middle color is yellow, because God avenged the idolatry and godlessness of the middle world with various plagues. The third and highest color is fire, which will finally consume the world with all unrighteousness and sins.
Therefore, we must pray that God may rule and keep our hearts in His fear and make us full of faith and trust in His mercy, so that we may joyfully await our redemption and the punishment and judgments of the ungodly world, Amen! Amen!
The sixth chapter.
First part.
From the sins of the first bet at all, as the cause of their downfall.
(1) In the first five chapters Moses described the birth of mankind as it was in the first world, and painted before our eyes the wonderful glory of the holy patriarchs who ruled the same first world. And with these five chapters, as with the first book, he concluded the histories of the most blessed part of the whole human race and of the first world before the Flood. Here we will now turn to the other book of Genesis, in which the history of the Flood is described, that is
indicates that Cain's entire lineage is destroyed, but the lineage of the pious remains forever. For since in the Flood everything perishes and perishes, the generation of the pious is preserved as an eternal world.
(2) But this is very terrible, that the whole human race is destroyed except for eight people, when the same time was the right golden time. For the following generations are not at all equal to the glory, greatness and majesty of the first world, and yet God has destroyed that which he created as the best and most glorious in the human race, so that we are justly terrified by it.
- yet God has kept His way even in this punishment, for that which is highest
438 8. II, N7-ns. Interpretation of Genesis 6. W. I, "61-664. 439
and most excellent, he is the one who is most willing to strike down and humble, so that Peter does not say in vain, 2 Epistle 2:5, that God did not spare the first world, because he wants to indicate that it was like a paradise compared to the next world. He did not spare even the most glorious creatures, the angels, nor the kings of His people, nor the firstborn at all times; but the more and higher men were adorned with gifts, the harder and more severely He punished them, since they began to misuse their gifts.
4 Thus the Holy Spirit speaks of the kings in Psalm 2, v. 9: "You shall smite them with a scepter of iron; you shall break them as pots. But is not he who has ordained the kings, and wills that every man should honor them and be obedient to them, the LORD himself? So he condemns and rejects the wisdom of the wise and the righteousness of the just. For this is God's true and constant work, that He condemns what is most glorious, strikes down what is most powerful, and makes weak what is strongest, even though they are His creatures: but He does this so that the world may have many and terrible examples of His wrath, to terrify the wicked with it, and to awaken us to learn to despair of ourselves and to trust in His power alone. Therefore, one must either live under the shadow of God's wings and trust in His grace and mercy, or perish.
Now, after the fall, it has taken on such a form with men that the more one is adorned with gifts, the more he exalts himself with them. This was the sin of the angels who fell; this was the sin of the first world, in which the best and most glorious part of men lived. But because they have exalted their wisdom and other gifts, they have perished. This has been the sin of the highest kings; this has been the sin of almost all the firstborn. And what may it be much said? This is the original sin, that we do not recognize the great and excellent gifts of God, nor can we use them properly.
- that for this reason the highest people to
The fact that the gifts or goods are set as horrible examples does not happen because it is the fault of the gifts or goods, but of those who possess them. But God is such a dialectician that he punishes the person and the thing that belongs to him at the same time (arguere a conjugatis).
- but it is good that such examples be diligently remembered, to frighten the worthy with them, and to humble us, that we may learn how we, our lives, and all that is ours, depend upon the will of God, who will give grace to the humble, but destroy the worthy, 1 Peter 5:5. But because the world does not understand this, nor does it do so, kings, mighty men and righteous men fall one after the other, and the world becomes full of examples of God's wrath and judgment. As the Virgin Mary also sings Luc. 1, 51. 52. 53: "He scatters those who are hopeful in their hearts. He pushes the mighty off the throne; he leaves the rich empty."
(8) Such examples abound in all ages, in all courts of lords and princes, in all countries and people; and yet we have such hard hearts by the grace of the holy devil, the prince of the world, that we do not turn to such things, but utterly despise them, even though we see and feel that we must also fall to the ground because of them. Therefore, good to those who pay attention to it and allow themselves to be moved by such examples of wrath, so that they may be humbled and live in the fear of God.
(9) Therefore let us consider how the first world, which perished in the Flood, was excellent and had the best, holiest and noblest men in appearance and reputation, whereas we are to be reckoned as the yeasts of the world. For the Scripture does not say that they were wicked and unrighteous among themselves, but before God. "The same," says Moses, "saw that they were wicked." Now the eyes of God see and judge much differently than the eyes of men. "My ways," saith he in Isaiah, chap. 55, v. 8, 9, "are not your ways: but as the heaven is higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."
(10) That is why these tyrants and giants were kept and regarded among themselves.
440 "- n. iis-iri. Interpretation of Genesis 6. W. i, ""4-66"". 441
The most wise and righteous people; as in our time kings and princes, popes, bishops, theologians, physicians, lawyers, noblemen sit on top and are considered great, as special gems and lights of the world. Such people were the children of God in the first world, not according to delusion, but with truth, as they were adorned with virtue and many glorious gifts. But because they fell into pride and contempt of God over these gifts, God rejected them and corrupted them with their gifts, as if they were the yeast, filth and dung of men.
And this is a common affliction of our nature. For it cannot refrain from it, it must blow itself out and exaggerate its gifts, which are given to it by God, if it is not prevented from doing so by the Holy Spirit. That is why I have often said that a man has no more harmful enemy than himself. For this I learn and experience in myself, that I have no such great cause to fear apart from myself as in myself. For the gifts that we have within us stimulate and drive our nature to hope.
(12) But as God, who is by nature the most gracious, cannot refrain from adorning and showering us with various gifts, such as a fresh and healthy body, money and goods, wisdom, skill, knowledge of the Scriptures, etc., so we also cannot refrain from exalting ourselves with such gifts and becoming proud of them. Therefore our life would be the most miserable thing if we had to do without the gifts of God: nor is it twice as miserable if we have them; for we become twice as worse thereby. Such wickedness is original sin, which all men, except believers, do not know or understand, or even despise as a bad and small thing.
We see such wickedness not only in ourselves, but also in others. For how proud and arrogant are money and goods, which are the least of all other gifts! That is why the rich, whether they be noblemen, burghers or peasants, regard all other people as gnats and flies. But much greater abuse is done with
other higher gifts than wisdom and righteousness. Because these are all gifts that God distributes among us, both things happen, namely, that God cannot suffer such arrogance and we cannot let it go.
This was the sin of the first world. Among Cain's descendants were the best and brightest people, but before God they were the worst; for they exaggerated their gifts and despised God, from whom they had such gifts. The world does not understand and judge such naughtiness, but God alone judges it.
(15) And where these spiritual vices are persistent and continue, they are soon followed by the carnal ones. For "the beginning of sin is to fall away from God," as Jesus says in Sirach Cap. 10, 14. So the devil's first fall is from heaven to hell, that is, from the first table to the other. For when people begin to become ungodly, that is, they do not fear God and do not believe Him, but despise Him, His word and His servants, then it comes about with them that they stray from the right doctrine into heretical delusions and thoughts, teach, defend and adorn the same. Now these are such sins that the world considers them to be the highest holiness, and those who commit them have only the praise that they mean religion, are God-fearing, pious, righteous, and have only the name of the church and God's cinema. For men cannot judge of the sins of the first table, and thereafter such despisers of God fall into abominable adultery, theft, capital murder, and other gross sins in the other table.
(16) I tell this so that it may be understood that the first world was not only subject to the sins of the other table, but mostly sinned against the first table, that is, had wisdom, godliness, worship, and religion as its best outward appearance, which in itself was wrong and unrighteous. Since therefore the ungodly nature and the sins against the first table have gone in full swing, there has also followed the other corrupt nature, of which Moses in
442n , isi-iW. Interpretation of Genesis 6, 1. 2. " i. "s-"s. 443
This chapter says that people have first defiled themselves with all kinds of immorality and then made the world full of tyranny, bloodshed, violence and injustice.
17 Since the godless world had therefore trampled both tablets underfoot, God came to judge them, who is a worshipping fire and a zealous God. Therefore, he punishes the wicked being so that simply everything becomes desolate and neither authorities nor subjects remain. Therefore, we can think that the closer the world was to the fall of Adam, the better it was, but after that it decreased and became worse day by day until our time, in which the basic soup and, as it were, the last dirt of the human race still lives.
If God has not spared the same world, which has been blessed with so many and great gifts, what can we hope for, who are like dirt and sweepings against it, and are subject to many more misfortunes and miseries? But that I do not speak too near to the Roman pope and his holy bishops, who do not believe such things. Now I come to the text.
When men began to multiply on the earth and beget daughters for them, the children of God looked at the daughters of men and saw how beautiful they were, and took them as wives whom they wished.
19 This is a very short speech, but it understands a lot. First of all, the text must not be understood to mean that the world began to multiply only in the five hundredth year of Noah, but that it also includes the patriarchs who existed before that time. Which is to be proved by this: For Noah had no daughters; but because the text says of daughters, it must be understood also of the former times, when Lamech, Methuselah, Enoch 2c. had lived. Therefore the world was corrupt and evil, even before Noah was born, and especially since many of them began to live more boldly after the first patriarch Adam had died, before whom they had had to shy away as before the first father.
020 But as I said above, that Noah was a virgin above all virgins,
so we see here also that he is a martyr above all martyrs. For our martyrs, whom we thus call, are in the very best position compared to him: Cause, they are strengthened and assured by the Holy Spirit and overcome death in one hour and thus come out of all danger and temptation. Noah did not have to live among the wicked for a whole six hundred years without many and severe dangers and temptations, just like Lot in Sodom.
21 And perhaps this was also one of the reasons why the father Lamech gave this name to his son Noah when he was born. For when the holy father saw before his eyes that the wickedness of the world was becoming more and more prevalent, he had hope in this son of his that he would now be able to comfort the pious, that is, to stand against sin and Satan, from whom sin had come, and bring back the lost righteousness.
- the wickedness, which began at that time, not only did not cease under Noah, but the longer it went on, the more it spread and became prevalent; therefore Noah is a martyr above all martyrs. For is it not true that it is much easier and less to escape all danger and distress in one evil hour, than to have to see so much and great wickedness of the world through so many hundred years and to have to live with it?
As I also said above, I have these thoughts that Noah abstained from marriage so long because he did not want to see and tolerate in his own that which he had to see in the others, the descendants of the holy fathers. Therefore this mirror and contemplation of human wickedness was the greatest cross for him; as Peter says of Lot in Sodom, 2 Epistle 2:8: "Because he was righteous and dwelt among them, that he should see and hear, they tormented the righteous soul from day to day with their unrighteous works."
(24) Therefore this multiplication of men, of which Moses speaks here, belongs not only to the time of Noah, but also to the time of the former patriarchs. For with the same
444 k. n, 12S-1M. Interpretation of Genesis 6, I. 2. W. 1. 66S-672. 445
the transgression of the first table, namely the contempt of God and his word; followed by the great and gross sins, as violence and injustice, tyranny, fornication, which Moses here especially remembers and starts from them, as from the main cause of evil. For look at all histories, look at all Greek tragedies, all histories of the Romans and other nations at all times, and you will find that all kinds of misery and misfortune have arisen from fornication. Now it cannot be without this; but where the word is not, or is despised, there men must fall and get into fornication.
(25) Fornication carries with it other innumerable sins, such as pride, injustice, and false oaths (2c). These sins cannot be countered or counseled in any other way than by the first tablet, that people begin to fear God and trust in Him; for then it will follow that they will follow the word as a light shining in the darkness, and not pursue such evil, but beware of it. But when the first table is lifted up and taken out of sight, it is impossible that anything else, except all kinds of sin, shame and vice, can follow and go on.
(26) But someone may be surprised that it seems as if Moses counts the begetting of daughters among the sins, which he vowed to the patriarchs above and God's blessing is also in the ungodly: why then does he count it among the sins? Answer: He does not condemn the child gene in itself, but the abuse that flows from original sin. For to be a lord, or prince, or king, to be wise, rich, and strong in body, is in itself a good thing, and it is also good to have it; for it is given to men by God: but for men to fall out of the first table with these gifts, and to fight against the first table with such gifts, and afterward the more surely to trespass at the other table, such is ungodliness, and worthy of condemnation. That is why Moses uses special words here. "The children of God," he says, "looked on the daughters of men as they were beautiful, and they took them for their own.
Women, which they wanted", namely, regardless of God, the natural or worldly right.
(27) Thus, after the first tablet is despised, the other tablet is also despised and rejected, and fornication gains the most prominent place, which despises conjugal childbearing and becomes an animal thing, even though God has ordained marriage primarily for the help of the weak nature and for childbearing. Therefore, when fornication has taken the upper hand, the preceding and following commandments fall away and are torn apart, so that one does not spare the honor of one's parents, does not abstain from murder and slaying, but makes a mess of other people's property, speaks false testimony 2c.
28 The word jiru, "saw", does not simply mean to look at, but to see with pleasure and delight; as it is written in the Psalm east: "My eye will see its delight in my enemies", Ps. 92, 12, that is, will look with delight at the vengeance on my enemies. Therefore it is said here that they have turned their eyes away from God and His word and have turned to lust and fornication against the daughters of men. This consequence is so very serious and certain that from the transgression of the first table men also fall into the transgression of the other table; and despising God, they have also despised the laws of nature, and have taken wives of their own pleasure, which they desired.
29 These are truly harsh words, and yet I believe that fornication still had its measure and purpose, so that the children did not yet mix with the mothers in an unnatural way and defile themselves, as happened afterwards in the other world with the Canaanites; they also did not yet defile themselves with the shame of the Sodomites. For Moses blames them for this alone, that they threw away the law of their fathers, and kept no certain order in marriage, but followed only their pleasure, and whom they loved, took by force, against their parents' will.
030 But it may be seen that the fathers with special earnestness forbade their sons that they should not intercourse with the Cainoths; as there was a law afterwards
446 e ii. 125-127. interpretation of Genesis 6, i. 2. w. i. "72-675. 447
is that the Jews should not mix with the Canaanites. And although there are those who write that before the Flood there were incestuous marriages and no honor nor respect of blood friendships, but there were intermarriages between those who were close relatives: However, because Peter praises the first world, I consider that such enormous incest had not yet been in it, but that this was the sin of the first world, that they did not shy away from their parents, but despised them and took them as wives from the Cainites, whom they wanted, since lust and fornication became their master and gained the upper hand. And is this a hard word, that he saith, "They took unto wives whom they would."
(31) I have said above that these two families or churches, Adam's and Cain's, were separated from each other. For as Moses clearly testifies, Adam rejected and cast out the murderer Cain from his community; therefore he will no doubt have admonished his descendants to beware of the church of the wicked and not to mix with the accursed lineage of Cain, and they kept to this counsel or commandment of Adam for a time.
(32) When Adam died and the reputation of the other patriarchs began to decline, the children of God, that is, those who had the promise of the blessed seed and belonged to it, also desired friendship and marriage from the ungodly generation, the Cainites. For "children of God" Moses simply calls the sons of the patriarchs, to whom the promise of the blessed seed had been made and who were the true church. They also let themselves be taken in by the aversions of the Cain church, followed their flesh, took wives from the Cainites, item, concubines, which and how much they wanted. Lamech and Noah saw this with sorrow, therefore they were perhaps a little slower to marry.
(33) Here again the Jews invent many foolish things and say that the "children of God" are the devils of the fox, of whom the same is true.
They say that they are called "children of God" because of their spiritual nature. But those who have spoken more modestly of these things refute such foolish fables and say: Children of God are called children of the mighty, which Lyra also refutes intelligently. For this punishment of the flood was not only the punishment of the mighty, but of all flesh; as also will be the punishment of the last day.
34 As for the devils of the fief, called incubi and succubi, I am not opposed to them, but believe that it can happen that the devil is either incubus or succubus. For I have heard many of them who have said of their own examples. And Augustine writes that he also heard this from credible people whom he had to believe. For Satan is very pleased when he can deceive us in the assumed form of a young man or woman. But that something can be born from the devil and a man, that is absolutely wrong. But that it is said of ugly and shapeless children, of which I have seen some, that they are similar to devils, I think that they are either pretended by the devil, but not begotten by him, or are real devils themselves, who have either falsified and invented flesh, or stolen it. For if by God's decree the devil can possess the whole man and change his mind, what wonder is it that he disguises the body and causes the blind or crippled to be born?
35 Therefore he can make a noise in front of the eyes of godless people and those who live without fear of God, so that when the devil is in bed, a young journeyman thinks that he has a virgin in bed, or a virgin that she has a young man: but I do not believe that anything can be begotten from the same sexual intercourse. For many sorceresses have been burned from time to time because they have bargained with the devil and kept silent. For if he can make such a noise in front of your eyes and ears that you let yourself think that you see or hear something that is nothing, how much easier is it for him to make you feel that you are seeing or hearing something?
448 2. n, 147-IN. Interpretation of I Genesis 6, I-3. W. I. S7"-"S0. 449
which is very coarse and thick in this nature? But enough of this; for such a thing does nothing to this text: but it makes the Jews loose and useless gossip that we have come to speak of it.
(36) Therefore, it is the right understanding that Moses calls "children of God" the people who belonged to the promise of the blessed seed. For it is a way of speaking in the New Testament and means the believers who call God their Father and whom God in turn calls children. And the Flood did not come because Cain's lineage was corrupt and wicked, but because the lineage of the righteous, who had believed God, obeyed His word and had the right worship, had fallen into idolatry, disobedience of parents, lust, fornication and tyranny. Just as God will hasten to bring the last day, not because pagans, Turks and Jews are ungodly, but because the church itself has become full of error through the pope and the swarming spirits, and because those who are most noble in the church and lead the reign practice lust, fornication and tyranny.
(37) But this is to frighten us all, because even those who came from the best patriarchs have begun to exalt themselves and depart from the word of God, boasting of their wisdom and righteousness, as the Jews boast of circumcision and of their father Abraham, and as the popes, because of the title of the church, have forsaken the knowledge, word and service of God, and have turned their spiritual glory to carnal lust and splendor. The Roman Church may have been quite holy and adorned with many excellent martyrs, but now we see what it has come to.
(38) Therefore no one should boast of his gifts, no matter how great they are, for the highest gift is to be a member of the true church. But beware lest you become proud because of it, for you may fall again, as Lucifer fell from heaven, and as we hear here that the children of God have fallen into fleshly lusts. For they are no longer children of God, but children of the devil, so at the same time, from the first
and other table of God's commandments; as in times past the popes and bishops were pious and holy, but now they are the worst of knaves and a basic soup of all other estates.
(39) St. Noah was forced to live in such a crowd of wicked and unruly boys, who had departed from their ancestral piety and virtues, and were hated and despised by everyone. For how could he praise such fornication of such a wicked and ill-advised crowd? but now they could suffer no punishment nor plea. Now that his example shines, and his holiness fills the whole world, the world grows worse day by day; and the greater Noah's holiness and chastity, the more senseless the world is for fornication. But this is how it tends to go in every case, when punishment and destruction are to follow.
For when God raises up holy people who are full of God's spirit and are to teach and punish the world, the world, not liking pure doctrine, sits in sins all the more diligently and presses on with all the more stubbornness. This happened in the beginning of the world, and now we know that it will also happen in the end.
Second part.
From the judgment and lamentation of God over the first world, as well as from Noah and his
Sermon.
I.
V. 3 Then the Lord said, "Men will no longer punish my spirit, for they are flesh. I will give them another hundred and twenty years.
41 Here Moses begins and describes the patriarch Noah as the highest high priest or, as Peter calls him 2. Epist. 2, 5. But this text is in many ways bruised and torn. For it cannot be that the natural man should understand such spiritual things. Because of this, the interpreters of the holy scripture have fallen into it with unwashed feet and hands, and have brought with them
450 Interpretation of Genesis 6:3. W. i. SM-SN. 451
The text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text of the text. And it has almost happened that the more glorious and spiritual the text is, the more ugly and shameful it is falsified. As this text here is also so variously mangled, that if one wanted to follow the interpreters or commentators, one could not know what to believe.
And the Jews are the first to crucify Moses. For this is how they interpret this text: "My spirit", that is my wrath and anger, "shall not always judge among men", that is, I will not be angry with men, but spare them; "because they are flesh", that is, they are inclined to sin, because they are burdened with original sin by nature. Jerome also follows this opinion and thinks that only the sin of fornication is spoken of here, to which we are all naturally inclined. But in this he errs first of all, that he understands wrath for spirit, because Moses speaks here of the Holy Spirit; as also the contrast indicates that Moses further says: "For they are flesh". For he wants to indicate that the flesh is not only inclined to sin, but is also hostile to God.
43 Secondly, the whole thing that is talked about here is against this opinion. For what could have been more clumsy and inconsistent here? They see before their eyes the overwhelming wrath of God, who takes away the whole human race through the Flood: and yet they interpret it in such a way that God will not be angry with mankind, but will have mercy on them and will do the same after a hundred and twenty years, at which time the Flood took place.
Rabbi Solomon interprets it thus: The spirit that is in God will not quarrel any further; as if God, in His divine majesty, had debated and quarreled with Himself about what He would do with man, whether He would destroy him or spare him, and yet finally, having grown tired of man's wickedness, had decided with Himself that He would destroy man altogether.
The others understand it from the created spirit: "My spirit", that is, which I have blown into the face of man, that is, the human soul, will no longer quarrel and fight against the flesh, which pursues fornication; for I will take away the same spirit and redeem it from the flesh, so that it will no longer trouble it when it is eradicated. This is an Origenic understanding, and is not much different from the error of Manichaeus, who wanted that not the whole man sinned, but only a part of him. And Augustine says that what pleased him most about the Manichaean teaching was that he heard that his wickedness was not all his, but only that part of the body that is wicked from the beginning. For the Manichaeans pretended that there were two beginnings, one good and the other evil, as some philosophers have called quarreling and friendship. Thus, people not only lack the right goal, but also fall into ungodly delusions and thoughts.
46 Sanctes cites Rabbi David and derives the word jadon from nadan, that is, a sheath. But as the same mind is very foolish, so he gives it by a very foolish word. My mind shall not be shut up and kept further in man than in a sheath. Who ever heard a more strange and whimsical mind? But with this the Jews mock the new Hebraists, because they persuade them that one cannot understand the holy scriptures otherwise than by the grammar and exact manner of the punctuation. Therefore, no opinion is so clumsy that they cannot defend and adorn it with the nasty grammatical rules.
But tell me: where has there ever been a language that one has learned to speak rightly and well from grammar? is it not true that even the languages that have the most certain rules, such as the Latin and Greek languages, are learned more from practice and habit than from the rules? Is it not a very clumsy thing, then, that in the sacred language, in which theological and spiritual matters are dealt with, one should abandon the righteous and proper understanding of things, and
452n . iW-rst. Interpretation of I Moses 6, 3. W. 1, 6S3-SSK. 453
to pick it out of the grammar? Now the rabbis and their students do this almost everywhere, since many nouns and tense words can be declinatured, which are not used at all in the language, as can be seen. Therefore, because they pay the most attention to it and want to pay close attention to the etymology of words, they get into strange fantasies about it.
48 So here. Because the word jadon can be derived from nadan, they make a monstrous meaning out of it and thus say: My spirit will not be kept as in a scabbard. But they understand the spirit of man, which is held in the body of man, as in a sheath. This, they say, I will not leave in the sheath, but will take it out and destroy the sheath. Such a clumsy interpretation comes from the nasty grammatical rules, when one should rather consider the habit and manner of speaking; for by this a grammarian is taught.
49 For this reason I am telling you all this in such detail, that I would like to warn you, so that if you come across such foolish interpreters of the Scriptures, you do not follow them or consider their glosses to be special wisdom. For even many great men delight in such foolish work of the rabbis, and are not much different from the Sacramentarians, who do not deny the words of Christ in the Sacrament: "This is my body," but gloss them thus: Bread is bread, and yet Christ's body, that is, his creature; thus: "This is my blood," that is, my wine. No sensible person will suffer such a shameful desire to falsify the sayings, even in Terence's fables or Virgil's eclogues, and should we suffer it in the church?
50 But to understand the Scriptures aright, the Spirit of Christ is necessary. And we know that there is one Spirit until the end of the world, who was before all things. We have this Spirit, as we may well boast of it by the grace of God, and so through it we also have faith and a fair understanding of the Scriptures and knowledge of the other things that are necessary for a Christian life. Therefore, we do not devise a new understanding, but follow that which is in
The following is a summary of the principles of the law.
(51) Therefore the word dun, to judge or punish, signifies throughout the Scriptures a public ministry in the church, or preaching, by which we are punished, admonished, taught to distinguish good from evil, 2c., as Ps. 110:6 says, jadin ba gojim, "He will judge among the Gentiles," that is, he will preach among them; for there is the very word which is here. And in the New Testament this way of speaking, taken from the Hebrews, is very common, especially in Paul, who uses more Hebrew ways of speaking than the others.
- so I understand these words to be spoken either by Lamech himself or by Noah, and they are like a new sermon presented to the world: for it was a public sermon or judgment delivered in a public meeting. For when Methuselah, Lamech, and Noah saw that the world was hastening to ruin and destruction with its sins, they passed this sentence: "My Spirit will no longer be a judge among men," that is, we teach and admonish in vain, for the world does not want to mend its ways.
- as if one said now and in our time, when men are wicked and perverse, we teach faithfully and have much to do, that we would gladly bring the world back to the fear of God and a chaste life; but we are mocked, suffer persecution, are killed, and fall every man with blinded eyes and ears to his destruction; therefore we must cease. So these are also the words of a heart that considers what is to be done, and is anxious and distressed, as in the extreme danger and distress of the whole human race, because they see that there is nothing to be done.
This understanding is according to faith and the holy scriptures. For we see that when God's word is revealed from heaven, some are converted and saved from damnation. The rest of the people despise it and are sure to follow avarice, fornication and other vices; as Jeremiah says
454 " n- Interpretation of Genesis 6, 3. W. i, 68s-"s8. 455
Cap. 51, 9. of Babylon says: "We heal Babylon, but she will not be healed. So let her go, and let us go every man to his own land." So it was with Moses and Aaron. The more diligently they exhorted and taught, the more hardened Pharaoh became. The preaching of the Lord Christ himself and the apostles did not improve the situation of the Jews. We, who preach the Word of God, are in the same situation. What shall we do? We can deplore the blindness and impenitence of the people, but we cannot correct them. For who would rejoice in the eternal damnation of the popes and all those who follow them? Who would not rather that they accept God's word and convert?
(55) Such hardened hearts Methuselah, Lamech, and Noah also saw in their days; therefore they go forth with such words, as if all were lost, and the people could neither be advised nor helped. "My Spirit", that is, the pure doctrine, "will not judge among men"; for because you will not accept the word, will not abide in the pure doctrine, nor be satisfied with it, you may go away and be lost. So these are the words of a troubled heart and, as the Scripture says, God is troubled, that is, the heart of Noah, Lamech, Methuselah and other holy people who are full of love towards everyone. But because they see such wickedness of the people, they are distressed and grieved.
56 Such sadness is actually the sadness of the Holy Spirit, as Paul says in Eph. 4:30: "Do not grieve the Holy Spirit of God, that you may be sealed for the day of redemption. For he so much as signifies that the Holy Spirit is grieved, when we poor men are grieved and distressed by the wickedness of the world, which despiseth the word which we preach in the Holy Spirit. As Lot was afflicted in Sodom, 2 Peter 2:8; the pious Jews in Babylon under the godless king Belshazzar; item Jeremiah, when he preached to the godless Jews and cried out, Cap. 15:10: "Alas, my mother, that thou hast brought me forth!"; and Micah Cap. 7:1: "Alas, I am as one that is in the
Vineyards slacken, since no grapes are found to eat."
But this wrath of God is very terrible when he takes away the word. For who would not much rather have pestilence, theurge, war (for these are only the infirmities and punishments of the body), than the hunger for the word, which is always followed by eternal damnation? For example, the heathen who do not have God's word, how great and terrible darkness Satan can lead people into if God is silent and does not speak to them. For who would not be frightened by the fact that the Romans, who were famous before other peoples for their excellent wisdom and seriousness of discipline, had a way and a custom that honest women worshipped and crowned the most shameful image, Priapus; item, that young brides, who were virgins, were led to this? What is more mocking than that the Egyptians worshipped the calf Apis for the supreme god.
The Historia Ecclesiastica Tripartita reports that first of all Constantine the Great in Phoenicia and other places abolished the most shameful custom of making virgins, who were to be married, into whores before the wedding. Such abominable monstrosities and disgrace were held by the heathen to be religion and righteousness. For among people who do not have God's word, there is nothing so mocking, foolish, insolent and dishonest that they cannot be persuaded to the highest worship.
(59) Therefore this is the greatest punishment, so that God threatens here by the mouth of the holy patriarchs that He will no longer judge men by His Spirit, that is, because all teaching is in vain, He will not henceforth give men His word.
60 Our time will also bring Germany into such punishment. For we see how the devil hurries and is so restless, and tries everything to hinder God's word. How much has he wreaked havoc in our lives, since we have worked diligently to keep the doctrine pure? What
456L . II, 136-138.Interpretation of Genesis 6, 3. W. I, S88-S91. 457
will still happen when we are now dead? Then he will bring the whole bunch of Sacramentans, Anabaptists, Antinomians, Servetians, Campanians and other heretics, who now, because they have been overcome by the pure doctrine and the diligence of pious teachers, keep quiet, but think of all kinds of opportunities how they might present and defend their doctrine.
Whoever therefore has the word pure, let him accept it, give thanks to God for it, and seek the Lord, because he is to be found, Isa. 55, 6. For when the spirit of doctrine is gone, then also the spirit of prayer comes away, as Zechariah Cap. 12, 10. calls it. For the spirit of prayer is attached to the spirit of grace. This is the Spirit of grace, which punishes sin and teaches forgiveness of sins, which punishes and condemns idolatry and teaches right worship, punishes avarice, fornication and tyranny, and teaches chastity, patience and doing good. Now the Lord threatens here that this spirit should no longer judge, because they do not want to hear him, nor do they want to improve. But when this spirit is taken away, the spirit of prayer is also taken away; for that he should pray who has not the word is impossible.
(62) Thus the office of a priest is twofold: first, that he turn to God and pray for himself and his people; second, that he turn from God to the people through teaching and the Word. Thus Samuel says, 1 Sam. 12, 23: "Far be it from me to sin so against the Lord that I should cease to pray for you, and to teach you the good and right way." For he recognizes that this is his true ministry.
For this reason the ministry of preaching is rightly praised and considered the highest good. For if this is abolished or corrupted, then not only can one not pray, but people are in the power of the devil, and do nothing else, except that they grieve the Holy Spirit with all their works, and thus fall into sin unto death, for which one may not ask, 1 John 5:16. Therefore other cases and sins of men are easy against it; for one may be converted again, and hope is left, let them be forgiven. But if the
If the Holy Spirit is grieved and people do not want to be judged and punished by the Holy Spirit, it is a plague in which neither counsel nor help can be hoped for.
How wicked is this sin in all classes at this time, for neither princes, nor nobles, nor citizens, nor peasants want to be punished, but rather they punish themselves and judge the Holy Spirit in his servants and preachers. For they judge the preaching ministry according to the low esteem of the person and think: This preacher is poor and despised, why should he have the power to punish me, who am a prince, a nobleman, an authority? Before they suffer this, they trample the preachers underfoot, along with the word and the ministry itself. Who then would say that we do not have to fear such a judgment of God as is held against the first world here?
65 Therefore these are the words of a father who disinherits his son, or of a ruthless schoolmaster who angrily expels a student from school because he simply gives them a hundred and twenty years to improve; if not, he threatens that his spirit should not quarrel with them any further, nor punish them. And this word, to quarrel or to judge, actually belongs to the office of preaching, which it also illustrates to some extent. For every preacher or minister of the word is a contending and judging man, and for the sake of his office must punish what is unjust, regardless of his hearers, who the person is, or what kind of office he holds. And because Jeremiah did this diligently, he had not only hatred and enmity, but also the greatest danger upon him. Therefore he became impatient that he wished he had never been born, Jer. 20:14.
And that I also say something about myself, if I had not been specially strengthened by God, this impenitent world's stubbornness and malice would have made me tired and fainthearted long ago. For the wicked grieve the Holy Spirit in us to such an extent that we often wish, with Jeremiah Cap. 20, 7, that we often wish that we had not started anything of the kind. And I often pray to God that He will bring this present generation together with us.
458 D. ii, 138-14". Interpretation of Genesis 6, 3W. i. ssi-s "t. 459
I want to let you die because when we are gone, the most dangerous times will follow.
67 For this reason Elijah is called the deceiver of Israel by the godless king Ahab, 1 Kings 18:17, because he punished idolatry, tyranny and fornication that were rampant in his time. Just as we are considered today to be the ones who make Germany distressed and restless.
68 But it is a good sign when people rebuke us and call us disputants. For the spirit of God is such a spirit, which disputes with people, punishes and condemns them. But people are so clever that they would like nothing to be done about them, because it pleases them; as they freely say in the prophet Micah in chapter 2, v. 6, 7: "Thou shalt not murmur against us; for such reproach shall not befall us, we shall not be so put to shame. The house of Jacob thus comforts itself." These last words lead them to the cause; for seeing that they are the house of Jacob and people of God, they do not want to be punished, nor do they want threat and punishment to affect them. As now the pope and his fellows boast of this alone and insist that they are the church, and conclude from this that the church cannot err. But if you look at this text, you will see that it is a loose proof.
- For those whom God threatens that He will no longer judge them with His Spirit, are they not also children of God? And what can be more glorious than such a name? No doubt they will have boasted of the name and set themselves against the threats of the fathers, or at least despised their preaching. For no one thinks that God wanted to punish the whole human race so severely for the sake of a few sins. But this glorious title did not help them, nor did the fact that they were mighty and strong with multitudes. Out of Egypt, six times a hundred thousand men and only two of them entered the land of Canaan; the others were all put to death because of sin.
- so God will not ask at all about the glorious title of the church, which is
But they will have to have other testimonies, if they want to escape the wrath of God, than to boast that they are the church. For thus it is written, Matt. 7:20: "By their fruits ye shall know them"; item, v. 21: "Not all they that say unto me, Lord, Lord, shall enter into the kingdom of heaven."
If a council is ever held, which I hardly believe will happen, no one will be able to take away this title from our adversaries that they want to be the church, and they will condemn and suppress us by basing themselves on this title alone. But there will be another judgment when the Son of Man appears in his glory, Matth. 24, 30. Then it will be revealed that righteous and holy members of the holy church were John Huss and Jerome of Prague: but the pope, cardinals, bishops, doctors, monks and priests were all the church of the wicked in the pestilential chair and true servants of the devil, who helped their father to lie and murder.
We see such a judgment of God here as well. He does not say that the descendants of the saints are not God's children, but God leaves them this glorious title, so that they may be puffed up and surely sin. And yet he threatens these very children of God, who took the daughters of men in marriage, that he will not only take away the word from their hearts, but that he will also take away from their eyes and ears the spirit that preaches, prays, punishes, teaches and sighs in the holy church servants. And this is because these children of God do not want to be chastened or punished, but because they know that they are children of God, they despise the Word and the teachers. But for the sake of this name they do not escape punishment. The same will happen to the papists and all opponents and enemies of the divine word.
So I think that all the thoughts and actions of pious and God-fearing people are pointed to God Himself, as is usual in the Scriptures. As, Mal. 3, 8, the Lord says he will be stabbed, or, as the Hebrew says, violence will be done to him,
460n. 140-143. Interpretation of Genesis 6, 3.W. 1, 6S4-SS7. 461
because the people unfaithfully gave the firstfruits and tithes to the priests.
- But why, someone might say, does God need such a lament? Can he not, if he wills, destroy the whole world in one hui? Of course he can, but he does not like to do it: as he says Ezek. 33, 11: "I do not want the sinner to die, but to turn and live." Therefore, this effect proves that God is ready to forgive, to tolerate and to forgive sins, if people only want to convert: but because they continue so stubbornly and reject all help, this wickedness pains Him and, as it were, frightens Him.
Therefore, I interpret these words, "God said," to refer to the holy fathers, who testified with a public decree and resolution that God would be forced to take vengeance; for they taught by divine command. And after Noah and his forefathers had preached for almost a thousand years, and yet the world grew worse day by day, they reproach the ungrateful world with God's judgment, as he thus thinks: "What good is it that I always teach and constantly let my preachers call in vain? For the more I send them, and the longer I pause with my wrath, the angrier they become. Therefore I must put an end to preaching and let the punishment go. I do not want my spirit, that is, my word, to judge and preach for and for, and the wickedness of men to go unpunished, but I must punish sin.
For man is flesh, that is, he is against me; he is natural, but I am spirit. Man continues in his carnal nature, despises, scorns and persecutes the word, is hostile to my spirit in the patriarchs, and no preaching helps with him: therefore I must stop, and let man, who is so utterly wicked, have his way. This is what Moses wants to indicate by putting against it, "For they are flesh." For Noah, Lamech, Methuselah were the most holy people and full of the Spirit of God; therefore they carried out their ministry diligently with teaching, exhorting, urging and stopping at the right time and at the wrong time, as Paul says 2 Tim. 4, 2. But they taught the flesh and did forgiven work; for the flesh does not keep to pure doctrine. Shall I then,
he says, always suffering such contempt for my word?
So this saying is a public lamentation, done by the Holy Spirit through the holy patriarchs Noah, Lamech, Methuselah and others, whom God took away before the Flood, so that they should not see such a great wrath, which should spread so far. These all with one voice and mouth exhorted the giants and tyrants to repentance, and added the threat that God would not suffer such contempt of His word forever.
- But the flesh has done as it is wont: for the faithful admonitions they have despised out of carnal presumption and certainty, and have thought the holy patriarchs mad men and old fools, because they threatened that God would prove earnest also of His church, that is, of the generation that had the promise of the seed to come.
The words, which are written: "I will still give them a hundred and twenty years", also says St. Jerome, must not be understood from the years of the human life or from the time of each life. For it is certain that after the Flood many of them lived more than two hundred years. Since one wanted to draw it now on each year particularly, then it would be a promise that each man should live so many years. But this is also wrong. That is why he speaks of the time that God gave the world for repentance before the flood came.
80 And this opinion agrees with the foregoing. For God indicates that he is greatly displeased with this perverse wickedness of man. For this reason, he is grieved and would like to spare; therefore, against his will, as it were, he lets the Flood rage; therefore, he sets aside a certain and sufficiently long time for repentance, so that they may convert and escape punishment. The same time Noah admonished the people to repentance, so that God would no longer suffer their ungodly nature, and yet be so kind and gracious that he would give time for repentance that would be long enough.
- so the words and opinion go
462 L u. 143-u". Interpretation of Genesis 6:3. W. l. SS7-6SS. 463
fine on each other. The preceding words are a threat: I can no longer tolerate the contempt of my word; my preachers and priests, with their great effort and work, accomplish nothing more than that everyone laughs at them and mocks them. Therefore, just as a pious father or a pious judge would like to spare his son, but his wickedness is so great that he must prove earnestness, so (says God here) I also do not like to destroy the whole human race; therefore I will give them another hundred and twenty years, in which they may convert and I will show them mercy.
For this reason, it was a terrible punishment that neither Noah's brothers nor sisters were preserved. It was therefore necessary that such a serious threat should precede, whether the people might be provoked and brought to repentance. Jonah preached to Nineveh that they should perish within forty days, but they repented and were preserved, Jon. 3, 4. 5. 10.
(83) Thus it seems that the first world must have been secure to the uttermost. For though they have an hundred and twenty years to repent, they remain stubborn in their fornication, mocking their high priest and preacher of righteousness, the pious Noah.
84 Now that the Day of the Lord is at the door, it is almost the same. We admonish the papists to repentance, admonish our nobles, burghers and peasants not to continue in such contempt of God's word, for God will not let it go unpunished: but we use strength and diligence in vain; as the Scripture says Isa. 57:1: Few believers are built up, and they are gradually carried away by misfortune, and "no one pays attention to it. But what do you think, when God has threshed his wheat and gathered the grain into its place, what will happen to the chaff? Nothing else, but that it will be burned with eternal fire, Matth. 3, 12. This is what will happen to the world.
But she will not understand that God is now using the preaching of the good gospel to separate the wheat from the chaff and to gather it into the sheaves, so that afterward the chaff may be gathered,
that is, the whole multitude of unbelievers, who have sat in darkness and idolatry, shall be cast into the fire; as it is written Isa. 49:8: "I have helped thee in the day of salvation, and have kept thee. Those who let this day of salvation pass by, God's vengeance will be visited upon them, for he will not work in vain to thresh out the useless chaff.
But the world is flesh and does not obey, indeed, the closer it is to disaster, the more certain it is and the more insolently it despises all good admonitions. And even though this affliction greatly moves pious and God-fearing hearts, we should nevertheless take it for granted that God does not punish the world in vain through His Holy Spirit, that the Holy Spirit is not grieved in vain in the pious either. And Christ himself draws this example, when he predicts about the godless nature and the security of our time: "They will be," he says Matth. 24, 37, "like in the time of Noah and Lot."
But here one must note that also St. Jerome was troubled by the fact that the Flood came in the hundredth year after Shem, Grove and Japheth were born. But here it says that the time for the Flood should be a hundred and twenty years. But from this text it seems that Noah began his sermon of the punishment of the Flood before he entered the marriage state.
II.
- Now think what he will have done to the godless and secure world. He prophesies that the whole world will be destroyed by the Flood and takes a wife himself. But why does he do this? Is it not enough that he perishes alone, must he still have a companion for his misfortune? O what a foolish old fool that must be! For if he himself believed that the world should perish by the flood, he would rather perish alone than be intent on taking a wife and begetting children; but if he be preserved, so shall we also be preserved. Thus, for the sake of Noah's marriage, they have preached the Flood all the more.
464 2. n, I4S-147. Interpretation of Genesis 6, 3. W. 1, 699-702. 465
But they have not understood God's counsel, that he acts in such a way that the world does not have to understand it at all. For does it not seem a strange and uncomfortable thing that He promises Abraham a lineage in his son Isaac in Genesis 21:12, and yet in Genesis 22:2 He says that he should sacrifice him?
Therefore, St. Jerome answers such an opinion: God may have appointed and determined a hundred and twenty years for the Flood, but after the world's wickedness became strong and great, He had to shorten that time.
90 We do not want to make God a liar, but rather believe that Noah preached how the world would be devastated by the flood while he was still without a wife, and then, by divine command, he took a maiden as a branch from the entire family of women and begat three sons. For afterwards it is written that he found favor with God. Otherwise, since he had remained so long without a wife, he could have continued to abstain. But God wanted to leave a nursery for the human race, so that his wrath would be measured. That is why he told him to take a wife, which the wicked consider a sign that the world will not pass away. Therefore they live in security and despise their preacher Noah. But God's counsel is different, namely, that he wants to destroy the whole world and leave a nursery for a future world through this righteous Noah.
91 Thus Noah was the highest prophet, the like of which the world has never had. For first he teaches about a very long time; then he preaches about the punishment of the whole world and determines the year in which it is to come. Christ also prophesies of the last judgment, in which all flesh shall pass away; "but of that hour," saith he Marc. 13:32, "knoweth no man, save the Father, which hath reserved it for himself." Jonas, Cap. 3, 4, tells the Ninivites their punishment forty days before. Jeremiah, cap. 25, 12, prophesies of seventy years of imprisonment. Daniel, Cap. 9, 24, says of seventy weeks until Christ comes. Which all meet
These are prophecies, so that certain time, place and persons are determined and described. But Noah's prophecy here is above all these, that he prophesies by the Holy Spirit a certain number of years, in which the whole human race shall perish. He would therefore be worthy to be called the other Adam or prince of the human race, through whose mouth God speaks and calls the whole race to repentance.
(92) But this is horrible and terrible, that his preaching is so surely despised, that not from the Cainites alone, but also from Adam's descendants, no one has improved. That is why Noah had to see the downfall of his brothers, sisters, blood friends and brothers-in-law, who were innumerable and all ridiculed the old pious man and his sermon as an old Vettelian fable.
But this terrible example is held up to us, so that we should not persist in sins. For if God did not spare the first race, which was the very best and, as it were, the flower or youth of the world, in which so many holy men lived, but, as the 81st Psalm v. 13 says, "left them in their heart's conceit," and rejected them as if they did not belong to the promise made to the church, how much less will he spare us who do not have such privilege and prerogative!
94 Thus this judgment, which is given here, that God gave men an hundred and twenty years to repent and be converted, was spoken and proclaimed before Noah begat children.
95 But of the family of the Cainites, what patriarchs they had at the time of the flood, nothing is written. For Moses did not esteem them worthy to be called. He brought their lineage down to Lamech, but whether either his children or his children's children lived in Noah's time is not known. But this is certain, that Cain's descendants still existed at that time and were so powerful, that they also led the children of God into trouble, since also the descendants of the holy patriarchs perished in the flood.
466 >- H-147-14g. Interpretation of Genesis 6, 3. W. 1, 702-705. 467
(96) Therefore the holy patriarchs, as the true rulers of the church, warned their own before that time to beware of the accursed generation. The Cainites, however, have been grievously pleased that they have been condemned, and have endeavored to subdue the pious with all manner of plagues. For the church of Satan contends for and against the church of God.
- Since the pious were always departing one after another, and wickedness was great, God raised up Noah to exhort him to repentance, and that he might be an everlasting example to his descendants, of which faith and constant diligence in doctrine they should boast and follow. For this is a great wonder and excellent faith, that Noah, when he heard this judgment of Methuselah and Lamech, that after a hundred and twenty years the world should perish by the flood, did not doubt that it was true. And yet, after almost twenty years had passed, he takes a wife and begets children, when he should rather have thought thus: Why should I take a wife, because the human race is to perish? Why should I beget children? If I have abstained from it so long, I will abstain from it again. But Noah does not do this, but after he has pronounced the judgment of the destruction of the world, he is obedient to God, who calls him to marriage, believes God, and believes that even though the whole world will perish, he will still be preserved with his children. This is an excellent faith, and well worthy of diligent consideration.
For first of all, he had the common faith of the seed that should crush the serpent's head, which faith the other patriarchs also had. Now it was a special virtue that he maintained such faith and trust in so many adversities and did not depart from God. In addition, there was another special faith, that he believed God, since he threatened the whole world with destruction, and promised him and his children alone to preserve it. And no doubt his grandfather Methuselah and his father Lamech will have seriously exhorted him to this faith. For so difficult is this to
believe when it was difficult for the Virgin Mary that she alone should be the Mother of the Son of God. -
This faith taught him to despise the safety of the world, by which he was ridiculed as an old fool. This faith also admonished and strengthened him, so that he diligently continued in the ban of the box, which building the tyrants undoubtedly ridiculed as the greatest folly. This faith also equipped and strengthened him so that he stood alone against so many examples of the world and stubbornly despised the judgment of all men.
Therefore it is an unspeakable faith and almost like a miracle, loaded with new and very heavy articles, which the Holy Spirit only recently indicates in this history, but does not emphasize it, but wants us to think more diligently about all circumstances. For behold, first of all, the very worst and most corrupt time of Noah. For just as before that time the church had many holy patriarchs, so now it has lost such rulers as Adam, Seth, Enos, Kenan, Mahalaleel, Jared, Enoch, all of whom have now died and have come to only three, namely, Methuselah, Lamech and Noah. For these alone are still alive, since the judgment, how the world should be destroyed by the Flood, is fallen and revealed. These three must see and tolerate the horrible and almost unbelievable wickedness of men, as idolatry, blasphemy, cruel violence and injustice, shameful fornication 2c., until Methuselah and Lamech are also claimed on this life. Since Noah alone had to lie down against the world, which fell to its destruction, and try whether he would preserve justice and curb injustice. But he did so little that he had to see how the children of God fell into the wickedness.
Such a fall and desolation of the church tormented the soul of righteous Noah and made him almost weary, as Peter 2 Epist 2:8 says of Lot in Sodom. Now if Lot was thus afflicted and tormented by unrighteous works in a city, what will we
468 L.n, I49-ISI. Interpretation of I Moses 6, 3. W. 1, 705-7k>s. 469
of Noah, against whom not only the family of Cain stormed, but also the family of the patriarchs, who had not been born, and his own house, brothers, sisters, brother's children and sister's children 2c. For these are all corrupted and led away from the faith by the daughters of men, as the text says, "They looked after the daughters of men."
Third part.
From the sins of the first world in particular.
I.
(102) Dear one, how is it that Moses does not also complain about men? or why does he not also complain about the daughters of God, but only says: "They looked after the daughters of men"? Therefore, the holy generation of Seth had a special command that since the Cainites were excluded from the true church, they should also be careful not to make friends with them and thus not mix with them either worldly through marriage or spiritually through worship. For devout and God-fearing people should beware of all occasions of offense.
(103) And the pious fathers were particularly concerned about this, because they forbade friendship and marriage with the Cainites, so that they might keep their lineage pure. For the daughters bring into the houses of the men of their fathers folly, wisdom and custom. Thus we read in the Histories of Kings that Solomon was seduced by a woman who had been a foreigner, 1 Kings 11:7, 8; thus Jezebel also brought the godless nature of the Syrians into the land of Israel, Cap. 16:31.
(104) The holy fathers saw that this would happen in their lineage. Therefore, after they had separated themselves from the Cainites by God's command, they decided and decreed that the sons of the holy generation should not take the daughters of men as wives: for it was easier for the daughters of the holy generation to refuse to mate with the daughters of men.
Cainites not to marry; but the sons are commonly freer and bolder.
(105) And so Moses wants to show that first of all all misfortunes arose because the children of God intermarried with the daughters of men, whom they saw were beautiful. For because the children of men were proud and mighty, and diligently pursued their lusts, they undoubtedly despised the poor maidens of the holy generation, whom the holy patriarchs had brought up, not tenderly, but plainly and chastely, in poor apparel and clothing: therefore it was not necessary to prescribe such a law for the people of women, which without it was despised by the noble and glorious Cainites.
When one looks at the histories of the pagans, one finds that women have often caused the fall and destruction of great kingdoms. For it is known that the destruction of Troy came from a woman. Thus the holy scripture testifies that through the sin of a woman the whole human race perished, 1 Tim. 2, 14. But one should say this without reviling the female sex. For we have a commandment Ex. 20, 12: "You shall honor your father and your mother"; item Col. 3, 19: "Husbands, love your wives." For it is true that Eve broke the apple first, but before she did so she had already sinned with idolatry and fallen away from the faith; which faith governs the body as long as it is in the heart, but when it has come out of the heart, the body serves sin. Therefore the guilt is not of the sex, but of the infirmity, which both man and woman have in common.
(107) Thus Moses here tells of the unrighteousness and fornication. But he leaves it to the reader to consider that before they sinned against the other table, they sinned against the first and despised God's word. Otherwise, the children of God would have been obedient to the will of their pious parents, who had forbidden them to marry those who were outside the church.
(108) Therefore Moses concludes that the children and descendants of the patriarchs shall first be given to the
470 L. n, ISI-ULAinterpretation of I Genesis 6, 3. W. 1. 7VS-7IL 471
For the world can do nothing else, when it has departed from God and the word, and has departed from obedience to its parents; then it has fallen into lust and fornication, and has taken to wives whom it wished; item, it has become tyrants, and has attacked other people's goods with painting 2c. For the world can do nothing else, when it has departed from God, it worships the devil; having despised the word and fallen into idolatry, it also falls into all the sins of lust, so that wrath is aroused after denied lust; so that in the will and the lust there is the greatest disorder. Now when pious preachers punish such sins, violence and tyranny follow over them.
So the sin of the flood includes everything that can be called sin in the first and second table; namely, that godless people first fall away from God through unbelief and despise the Word, then they also depart from the obedience of their parents and become murderers, adulterers 2c.
(110) I say this so that no one will think that the women's or men's sex or the married state itself is punished and accused; but the transgression of God's commandments and disobedience to parents is punished primarily because, since the Cainites had no part nor fellowship with the true church, the pious parents wanted their sex to be separated from them also in a worldly way, so that they would not also be deceived and corrupted by the fellowship of godless women. But since they have despised God's commandment and the reputation of their parents, they have also fallen into all kinds of lustful and wrathful sins. Thus the female sex and the married state retain their honor and dignity, and only the ungodly being is punished and accused, by which one first deviates from God and then practices violence and violence against the saints.
- and the words themselves bring this with them: "The children of God," says Moses, "looked after the daughters of men, as they were beautiful." Why did they not also look after the daughters of God and desire them, which limbs of the right
Church and had the promise of the seed? Are they not reproached for despising the females of their generation, that is, of the true church, and mingling with the carnal and ungodly generation of the Cainites? They despise the simplicity, earnestness and honesty of their virgins and are more pleased with the kind, adorned and horny ones of the Cainites: these they desire and honor, but those either despise them completely or treat them abominably and evil.
For just as Eve, wanting to sin, looks at the apples, so the children of God look at the daughters of men with such eyes. Eve also looked at the forbidden tree before the same time, but with the eyes of faith, which looked at God's commandment: therefore she did not desire it, but rather fled from it. But since her eyes of faith were blinded and she looked at the tree only with carnal eyes, she stretched out her hand with desire for the fruit and tempted her husband Adam to do the same.
(113) The children of the patriarchs also saw before the time that the daughters of the Cainites were beautiful, adorned, and of good behavior and manners; but they did not worship with them at that time. For their eyes of faith looked to the commandment of God and the promise of the seed that should be born of the lineage of the righteous. But since they have lost those same eyes of faith, they no longer look neither to God's commandment nor to the promise; but simply follow the lust of the flesh, despising the simple, pious and honest virgins of their generation, and taking the Cainish ones, whom they see to be adorned, kind and short-tempered.
(114) Therefore it is not a sin for them to take wives, nor is the female sex itself condemned; but it is condemned that they despise God's commandment and take what they ought not to take, and so let their wives be led away from the right worship of God to the ungodly service of the false church, and that they, like the Cainites, despise the reputation of their parents,
472 2. n, iss-iW. Interpretation of Genesis 6:3. 4. w. i, 712-714. 473
Doing violence, tyrannizing 2c. Such sin is clearly indicated by Moses, because he says: "They took wives as they pleased. As if he wanted to say: Taking wives is not evil, but good, if it is done rightly and honestly; but they did sin in this, that they took without reason and against their parents' will and opinion, whom and how much they wanted, both married and illegitimate without any distinction.
115 And this is even a terrible word, so that Moses shows great sins, that they have taken two or more wives without distinction; item, changed with their wives, or taken others by force; as Herod withholds his wife from his brother Philip, Marc. 6, 18. Such infinite freedom and insolence in fornication Moses shows and condemns.
II.
Berosus writes that they also unnaturally took their sisters and mothers in marriage. I doubt, however, whether they should have been so wicked; and is that in itself a great sin enough, that they used no reason in womanhood and turned neither to their parents' reputation nor to God's word, but simply followed their fornications and lusts, took what they wanted and were able to take, and thus at the same time disordered, disturbed and disrupted the house government, police and church by such foolish fornications. That therefore the sin of the same first world has been a destruction of all estates, that the church has been destroyed by idolatry and false worship, likewise by the tyrants, who cruelly persecuted the pious teachers and holy people. Therefore, through tyranny and injustice, the secular government was broken, but the domestic government was raised up through unrestrained fornication, which was practiced and practiced without fear and punishment. Therefore, this fall of the fear of God and of all respectability must necessarily be followed by a common ruin; for the people at that time were not only wicked, but also not at all amendable.
III.
V. 4. There were also tyrants on earth at that time.
117 Genesis continues with the description of the sins and the cause why the Flood came. The first sin was that the children of God fell away from religion and the word of God and became carnal, so that they not only perverted and destroyed the church, but also all police and house rules. Now he goes on to say that wickedness has also risen and multiplied to such an extent that there have been tyrants on earth, and clearly says that from the camp of the children of God with the daughters of men there have been begotten and born, not children of God, but tyrants or giants, that is, proud and presumptuous people, who at the same time have subdued and usurped the rule and priesthood for themselves alone.
- Just as the pope does when he usurps spiritual and temporal power at the same time. But the harm would not be complete if he used the power he uses only for the preservation of the police and the church; but the greatest sin is that he abuses this power to confirm idolatry, to challenge pure doctrine and to tyrannize in the world government. If one punishes the papists with God's word, they want to be unpunished, and say that they are the church and cannot err; they exercise cyclopean tyranny over the pious Christians. Moses calls such people tyrants or giants, namely, those who usurp both the power of temporal and spiritual government and sin most freely and surely.
(119) Such are they who are described in the Book of Wisdom, Cap. 2, 11. that they say, "What we can do wrong, that shall be right." And Psalm 12:5: "Let our tongue have the upper hand; let us speak; who is our Lord?" And Psalm 73:3 ff: "They are sure and proud, and when they have done violence to others, they still boast." Such people were these tyrants who opposed the Holy Spirit and spat in the face,
474 D- II, 155-Ui7. Interpretation of Genesis 6, 4. W. 1, 714-717. 475
since he admonished, taught and punished them through Lamech, Noah and his children.
- The word nephilim is disputed as to what it is, and some say that it comes from the word naphal, which means to cut down; others say that it means to be cut down, so that when other people saw such horrible great people, they fell down in fear. But whether this is true, let the rabbis see. For it is ridiculous that they are called nephilim because others fall before them. That is why others give this interpretation: they are called so because they have departed from the common stature of men. They also cite a text from the 4th Book of Moses Cap. 13, 34, from which it can be seen that nephilim or the giants were of great bodies; like the Enakim and Rephaim. But which opinion is right, I do not judge, especially because one knows that one cannot indicate all words cause nor origin.
(121) But here is another question, namely, why those alone who were born of the children of God and daughters of men were not like other common people in height and length? I do not know anything else to answer this question, because the text does not say anything about how tall and long they were. In the 13th chapter of the 4th book of Moses, v. 34, it says: "We saw giants there, Enak's children of the giants; and we were before our eyes as grasshoppers. There it is indicated that they were large in body, but not here. Therefore they can be called giants for another reason, but for the size.
(122) But that I also give my opinion of this word, I hold that it is neither neutral, nor passive, but active; as the word naphal, though it is not of the third conjugation, in which the transitive or neutral actually belong, is often used active; as Joshua 11:7: "Joshua came suddenly upon them, and all the people of war with him by the waters of Merom, and overtook them." Now if you would give this word neutral, as if Joshua and his had fallen before the enemies, history will be against it. For the same
indicates that Joshua and his people suddenly attacked and subdued the enemies.
123 Therefore this text, and where more is written, gives me a sign that I understand that nephilim, that is, giants are not so called from greatness, as the rabbis think, but from tyranny and violence, so that they have raged and have regarded neither law nor honor, but have simply followed their lusts and desires. For those who rule with justice and law, the Scriptures call shepherds and princes, but those who rule with injustice and violence, they are rightly called nephilim, because they assault and oppress those who are put under them. As it is written in the 10th Psalm, v. 10: "He crusheth, and oppresseth," venaphal baazumav helkaim, "and thrusteth down the poor with violence." There the Holy Spirit speaks of the kingdom of the Antichrist, of which he says that he will rage so horribly that he will break what he can, but what he cannot break and crush, that he will bend and press it, and when it is bent, push it to the ground by force. For it is like this, if thou givest baazumav: with his violence, or: with his mighty ones. Such force, he says, he uses against those alone who are helkaim, that is, poor and afflicted before. But those who are strong and mighty he worships, that he may bring them to his side.
124] So I give here the word giants or nephilim also, that they were not monstrous and great people, as Genesis 13, 34. says, but free, furious and mighty people; as the poets fable of the Cyclopes, that they fear neither God nor men, but pursue their lusts alone and rely on their strength and power. For they sit in their majesty and have the rule in their fists; yes, they also arrogate to themselves spiritual power, but use such power according to their will against the church and God's word.
But here is to be noted the marvelous counsel of God, which commands us to honor, obey and serve the authorities 2c. And yet let us see that everything that is said about serious threats and great punishments is mostly against the force of God.
476 u, "7-I6V. Interpretation of Genesis 6:4. W. 1. 717-720. 477
and kings and princes, as if God were especially hostile to them. And the Scriptures tell us to honor the authorities, but they do not seem to honor them, but by threatening them to the utmost, they seem to dishonor them; indeed, since the Scriptures command us to honor the authorities, they can be seen as despising them, because they do not give them many good words, but only threaten them.
126 For does not Mary preach very earnestly against lords and princes in her song Luc. 1, 51, 52, 53: "He scatters those who are confident in their hearts. He pushes the mighty from their seats. He leaves the rich empty" 2c.? If this is to be believed, who would want to be found among them, who are so sure of their misfortune? Who would not rather be with the humble and hungry? So the 2nd Psalm accuses the authorities of a very grave sin, when it says in v. 2, that with all their strength and authority, they sit down together against the Lord and his anointed, and oppress his kingdom. This is also what Isaiah Cap. 25:2, "Thou makest the strong city a heap of stones." And the whole Bible is full of such sayings.
Therefore, the Scripture does not honor the authorities, but threatens them with danger and almost brings them into public contempt, and yet commands us with the utmost diligence that we should honor them and show them all kinds of respect, service and obedience. But why is that? Because God himself wants to punish her and has reserved vengeance for himself and not commanded the subjects. Jeremiah disputes Cap. 12, 1. how it comes about that because God is just, the wicked are nevertheless fortunate? Finally, however, he concludes in v. 3: "O Lord, you let them go free and save them from being strangled.
(128) Someone might say that the ungodly authorities are, as it were, God's swine; for he fattens them, gives them wealth, power, honor and obedience of the subjects; therefore they are not burdened, but they themselves burden and oppress others; nor do they suffer violence, but they exercise violence on others; nor do they give, but they take from others, until they have been deprived.
that the hour is coming for them to be slaughtered like the long-fattened sows. Therefore, in the German proverb, a prince is said to be a rare bird in the kingdom of heaven, or, princes are a game in heaven.
Thus, without a doubt, those whom Moses calls nephilim here with a hateful and disgusting name would have been in the proper regiment of the church and police. But because they do not use their office as they should, God calls them by a shameful name. For just as in this depraved nature we cannot use even the smallest gifts without preservation: so God cannot tolerate less than preservation, and for this pushes the mighty from the throne and leaves the rich empty 2c., Luc. 1, 52: 53.
130 Thus I understand the word nephilim activ for tyrants, oppressors and mad dogs. But I believe that (as also happens in other languages) Moses drew this word from the custom and usage in which it was in his time and interpreted it to the times before the Flood and changed the meaning somewhat, that just as Enak's children were tyrants who relied on their strength, so these naughty grandsons of the children of God abused their honor and power to oppress the pious, as Moses himself will now explain.
For when the children of God slept with the daughters of men, and begat them children, they became mighty men in the world, and famous men.
Jerome translated it: Isti sunt potentes a saeculo, these are mighty from the world. But the word saeculum here does not mean a long-lasting time, because these giants or tyrants have not been from the beginning of the world; but were born at the very first, when the children of God were struck out of their kind. The word saeculum here means a substance, and Moses wants to indicate with it what kind of power this was, on which they relied, namely a temporal or worldly power. For they despised the ministry of preaching as a lowly ministry, and therefore they
478n . Interpretation of I Moses 6, 4. W. i, 720-723. 479
The papists, who were much more pleased to have great incomes and the kingdoms of the world than to be hated by everyone for the sake of the gospel, did the same.
For as far as Moses is concerned, the word olam means the world itself and time. Therefore one should be careful when in Scripture it means a true time, saeculum, or the world. Now here it must necessarily be understood of the world; for such giants or tyrants "have not been from the beginning.
Therefore these words, "mighty men of the world," belong to the description of the power that they have not taken from the church, nor from the Holy Spirit, but from the devil and the world, that it is as it were a contrast to that which Christ said to Pilate Joh. 18, 36: "My kingdom is not of this world. The church servants and preachers suffer hunger and need and are hated by all classes, therefore they cannot practice tyranny; but those who have the reign, rule over land and people, have castles and villages, they are equipped for tyranny.
And so these words also belong to the description of the church, in which there is a little people, who must all bear the cross and have neither honor nor good. They have the wait, which is their only good, but which the world despises and persecutes. On the other hand, these nephilim or giants use the glorious name of the church, as they are descendants of the patriarchs, and they also possess the kingdoms. These rule and oppress the poor church with their power; therefore Moses calls them meolam nephilim, mighty ones of the world or in the world, or worldly and temporal mighty ones.
The Jerome further translates: viri famosi, there is in the Hebrew viri nominis, people of a name, that is, who are famous and celebrated in the world. With this Moses touches here once again the sin of these Cyclopes, that after they had everything that is in the world, they also had a famous name and were famous through the whole world. And that therefore, that against it
The children of God, namely Noah with his children, were in the highest disgrace and contempt, and were considered heretics, children of the devil, those who at the same time would break off and hinder the spiritual and worldly government, as it is now with us. For Christ himself testifies in Matthew 24:37 that the last times will be like the times of Noah.
For Moses said before that the Holy Spirit was taken away from the wicked and they were given to the way of their lusts. That is why they were such boys as now are the pope with his cardinals and bishops, who are not only called gracious lords and princes and hold the kingdoms, but they also subject themselves to the name of the church, so that they may consider us heretics and surely condemn us. They do not allow themselves to be called tyrants, ungodly, church robbers, but want to be called the most gracious, most holy and most venerable lords.
137 Therefore, it does not have this opinion, which Lyra follows, since it is famosos, famous, declared, infamous, infamous people. For just as the world does not call the Pope the Antichrist, but gives him the name of the Most Holy One, and admires him as one who, with his fleshly creatures, is completely full of the Holy Spirit and cannot err; therefore it also humbly worships him, calling him and commanding what he will: so these giants also had a famous name, and the whole world marveled at them. But Noah, on the other hand, is condemned with his own as a rebel, heretic and slanderer of temporal and spiritual majesty; as in our time we who teach the gospel are held by the pope and his bishops.
IV.
Therefore, in this text there is a description of the sins with which the same time was afflicted, namely, that it was the people who turned away from God's word and gave themselves over to their lusts and perverse minds; who sinned against the Holy Spirit with the highest and utmost impenitence, defending the ungodly nature.
480 L. II, 162-164. Interpretation of Genesis 6:4-6. **W. I, 7S3-728. 481**
and challenged the recognized truth. And yet, in all such blasphemy, they retained the name and honor not only of the worldly regime, but also of the church, as if they had been exalted by God to the angels. But since things stood thus, and Noah and Lamech with his grandfather Methuselah taught in vain, God left them in their heart's conceit, Psalm 81:13, and kept silent until they experienced the Flood, which they would not believe.
139 That is, to fall away from God and the church and to take forbidden wives. For one sin, if it is not soon repented of, draws into another, and from it soon into another, until there is no more cessation, and until one comes to the degree which Solomon describes, Proverbs 18:3: "When the wicked is sunk in the depth of sins, he despises them." For even if one wanted to warn such people about this, they ask nothing about it, think that they do not need a teacher, and let themselves believe that they have a righteous cause, do not believe that after this life there is another, or still hope for salvation in obvious sins. But in the end they are overtaken by scorn and shame. Such stubborn impenitence and supreme contempt of the Word caused God to destroy all flesh with the Flood.
Fourth Part.
Of the repentance and sorrow of God over mankind.
I.
V. 5. 6. But when the Lord saw that the wickedness of men was great upon the earth, and that all the thoughts and actions of their hearts were evil for ever, he repented that he had made men upon the earth.
This is the text that we have led against free will, of which Augustine writes that without grace or the Holy Spirit it serves nothing but to sin**.** But the patrons of the free will are thrown in front of the head and
have taken much pains not only for the sake of this very clear text, but also for the sake of this saying of St. Augustine, of whom they say that he speaks hyperbolically and, as Basil writes, that one who had gone too far in refuting his counterpart did as the peasants do, who, when they want the young wood to grow straight, bend it a little much to the other side. Thus, they say, Augustine, in his refutation of the Pelagians, in which he praises grace, also spoke somewhat more harshly against free will than was just.
But as far as this text is concerned, they misinterpret it as speaking only of the wicked generation before the Flood, for now people would be better, and if not all, there would be some who would use free will correctly. But the wretched people do not see that the text speaks in general of the heart of man, and especially there is the little word "only". Thirdly, they also do not see that after the Flood this saying is repeated almost in the same words as it is here, in the 8th chapter, v. 21, where God says: "The thoughts of man's heart are evil from his youth. Since he does not only speak of those who were before the Flood, but also of those to whom he promises that he will no longer destroy them with the Flood, that is, of the entire descendant generation of Noah. For these are words that are spoken in general: "The thoughts of man's heart are evil."
Therefore we conclude in general that without the Holy Spirit and without grace man can do nothing but sin, and thus goes on infinitely from one sin to another. But if this is added to the fact that he cannot tolerate the pure doctrine and rejects the word of salvation and resists the Holy Spirit, then by the help of free will he also becomes an enemy of God, blasphemes the Holy Spirit and simply follows the evil lusts and temptations of his heart; as witnessed by the examples of the Jews under the prophets, Christ and the apostles; the example of the first world under the teacher Noah; item, the example of our adversaries of the present time, who are not to be reckoned with in any way.
482 "- n. is-i". Interpretation of I Moses 6, 5. 6. W. i, 728-731. 483
Wise people can persuade that they sin, err and have wrong (worship).
143 Other sayings in the holy scriptures also prove this. For does the 14th Psalm, v. 2, not speak generally enough when it says: "The Lord looks down from heaven on the children of men, to see if any are wise and ask after God. But they have all gone astray" 2c.? And Paul refers to this Psalm in the Epistle to the Romans Cap. 3, 10. Item, Ps. 116, 11.: "All men are liars." And Paul Rom. 11, 32.: "God has decided everything under sin." These sayings are all general and conclude powerfully for us that without the Holy Spirit, which Christ alone gives, man can do nothing but err and sin. Therefore Christ says in the Gospel of John, Cap. 15, 5: "I am the vine, and ye are the branches: without me ye can do nothing," but without me ye are as a branch cast down, barren and dead, prepared for the fire.
144 And this is also the reason why the Holy Spirit's office is to punish the world, John 16:8, namely, that He calls the world to repentance and the recognition of this naughtiness. The world, however, remains and does as it has long done: even though it is admonished by God's word, it does not listen, but thinks that God will be pleased with the services it has chosen, even though without God's word; and it cannot be changed from this opinion.
If there will be a concilium one day, it will be of this very doctrine, of free will, that the decision and opinion will be that one should follow what the Pope and the Fathers have decreed. If we were to cry out against this and say that man would be evil of himself without the Holy Spirit, and that what he does without the Holy Spirit or without faith would be condemned before God, for man's heart would be evil and all his thoughts would be evil, we would not achieve anything.
(146) Therefore, we must firmly insist in our hearts and hold on to this doctrine, which holds our sin and condemnation against us. For such a knowledge of our sins is the beginning of our salvation, that we may simply believe in our sins.
to completely renounce ourselves and give God alone the glory of righteousness. For why else does Paul complain so much, Rom. 7, 18, and freely confess that there is nothing good in him, and says first of all: "in my flesh"? That we may understand that our naughtiness and harm is healed by the Spirit of God alone. If this is firmly established in the heart, then we have laid the foundation of our blessedness to a greater extent. For after this we have clear testimonies that God will not reject sinners, that is, those who recognize their sins, desire to repent, and thirst for righteousness or forgiveness of sins through Christ.
Therefore, we should take great care that we are not found among these Cyclopes who oppose God's word and boast of their free will and their own powers. For though we often stumble, fall and sin, yet the Holy Spirit, when we give way to Him with humble confession of our wickedness, will be with us and will not only not impute the sins we have recognized, but will cover them up by Christ's grace and abundantly grace us with other gifts, both of which are necessary for this and that life.
But the words of Moses himself should also be considered diligently; for here, out of certain counsel and concern, he has used a peculiar way of speaking, that he does not simply say: The thoughts of man are evil, but, "the writing of thoughts. And so he calls that what man is able to do in his thoughts or with his reason and free will in the very highest degree. For that is why he calls it a poem, that man conceives it with the highest diligence, chooses it, does it like a potter and considers it the most beautiful work of all. But this, he says, is evil, and not just once, but for all times; for without the Holy Spirit, reason is absolutely without all knowledge of God. But to be without the knowledge of God is to be ungodly, to live in darkness, and to think that the best is the worst.
But I am speaking here of the good in a theological way; for here a distinction must be made between the worldly and the theological.
484 D. n. ISS-1SS. Interpretation of Genesis 6:5, 6. W. 1, 731-734. 485
logic. For God is pleased with the regiments even of the ungodly: He adorns and rewards the virtues even of the ungodly; but only as far as this life is concerned, and as far as reason, as outwardly and worldly good, understands it, but not as far as the future life is concerned.
(150) But when we discuss free will, we ask what it can do in a theological way, not what it can do in worldly things and in those that are subject to reason. And thus conclude that man without the Holy Spirit is simply godless before God, even if he were adorned with all the virtues of all pagans. As one truly finds in the pagan histories excellent examples of discipline, temperance, generosity, love for the fatherland, parents, children; item, examples of manliness, kindness 2c. We also conclude that the very best thoughts of God, of God's will, of God's service are the very deepest darknesses. For the light of reason, which alone is given to man, understands no more than what is good for the body and does it good. But this is the corrupt love of pleasure.
Therefore, this saying should not be understood in the same general way as it is understood by Jews and Sophists, who think that it only speaks of the lower part of man, which is animal, but that reason drives and is inclined to the best: thus, it only draws the thoughts and thoughts to the other table, like the Pharisee who condemns the tax collector and says that he is not like the others, Luc. 18:11. He speaks good words, for he gives thanks to God, which is not evil: but we say that it too is evil and ungodly, for it comes most certainly from the lack of knowledge of God, and is really a prayer that becomes sin and serves neither God's glory nor man's blessedness.
Thus one sees that the philosophers in some places do not so foolishly disputing about God, about God's providence, through which God governs everything; and some seem to be so Christianly spoken that they almost make prophets out of Socrates, Xenophon, Plato 2c. Prophets. But because they thus argue about it,
that they do not know that God sent His Son Christ for the salvation of sinners, then these delicious and beautiful disputations are the highest ignorance of God and vain blasphemy according to the opinion of this text, which briefly and roundly makes such a judgment that all thinking, striving, and intending of the human heart is absolutely evil.
For this reason he does not speak of sins alone before the Flood, but speaks of the whole nature, of the heart, reason and understanding of man, as he is when he pretends to be righteous and wants to be most holy: as the Anabaptists of today have such thoughts in mind, they want to live in such a way that they sin nothing everywhere, and imagine the most beautiful virtues in their thoughts. The reason is that if hearts are without the Holy Spirit, they not only have no knowledge of God, but are also naturally hostile to God. But how can that be other than evil that comes from ignorance of God and enmity?
But here this question is also discussed. Moses speaks thus: "The Lord saw that all the thoughts of man were evil"; item: "And it saved him that he had made man"; if God sees everything beforehand, how then does Moses speak here that he first saw it? Item, if God is wise, how can he repent of what he has made? Why did he not see this sin or corrupt nature of man from the beginning of the world? And why, then, does Scripture give God temporal will sight and counsel? Is not God's counsel eternal and that He cannot repent? The same is written in the prophet Jonah, Cap. 3, 4, where God threatens to punish the Ninivites, and yet forgives them when they repent. To such questions the sophists have nothing else to answer, except that they say that Scripture speaks in a human way, and that such things as seeing, repenting, etc., are attributed to God by a figure. Therefore they argue about two kinds of God's will, the will of the sign and the will of the good pleasure. The will of benevolence, they say, is steadfast and unchangeable; but the will of the sign is changeable; for he changes the signs when he wills. Thus he has the
486 2 m 169-171. Interpretation of Genesis 6:5. 6. W. 1, 734-787. 487
Circumcision is taken away and baptism is instituted 2c., since the will of God's good pleasure remains the same for all eternity.
(155) I do not condemn this opinion, but it seems more simple to me that the holy Scriptures speak according to the thoughts of men who are in the church office. Therefore, when Moses says that God sees him and repents of him, this truly happens in the hearts of those who are in the ministry of preaching.), "My Spirit will not continue to be a judge among men": since he does not speak of the Holy Spirit as he is in his own natural being, or of the divine majesty, but of the Holy Spirit who is in Noah's, Methuselah's and Lamech's hearts, that is, of the Spirit of God who is in the ministry and guides the word through the saints.
In this way God saw the wickedness of men and repented, that is, Noah, who had the Holy Spirit and was a minister of the Word, saw the wickedness of men and was moved to sorrow by the Holy Spirit when he saw it: as Paul also says Eph. 4:30.That the Holy Ghost is grieved in the saints by the wickedness of the wicked: For Noah being a faithful minister of the word, and an instrument of the Holy Ghost, it is rightly said that the Holy Ghost is grieved when Noah is grieved, and would rather that man were not at all, than that he were so wicked.
Therefore, it is not the opinion as if God had not seen this from eternity. He has seen everything from eternity. But just as the wickedness of men now manifests itself with full force, so God reveals it in the hearts of His servants or prophets. God is eternally firm and steadfast in his counsel, sees and knows all things, but he does not reveal this to the godly until his time, so that they may see it. This seems to me to be the simplest understanding of this text, and Augustine also agrees with it quite well.
But I always keep this rule, that I avoid, as much as I can, such questions as draw us up to the throne of the divine majesty. And it is much better to remain at the bottom of the manger of the Lord Christ,
who became man; for if one confuses himself with the Godhead, there is much danger.
But to this text belong others like it, in which God is painted as if he had eyes, ears, mouth, nose, hands and feet, as Isaiah Cap. 6, 1., Daniel Cap. 7, 13. and other prophets saw in their visions and revelations. For in such places the Scriptures speak of God no differently than of a man. Therefore, the anthropomorphites were condemned as heretics for having given the divine majesty the form of a man.
160 If the thoughts of the anthropomorphs were so crude, they were rightly condemned, for there is a manifest error in them. "For a spirit," says Christ Luc. 24:39, "hath not flesh and bones." But I am rather of opinion that I hold that the anthropomorphites thought as they would like to pretend the doctrine to the simple in a simple-minded form. For God is in His substance and essence quite unknowable and incomprehensible. We can also not actually say what he is, if we wanted to tear ourselves apart right away.
Therefore, God Himself condescends in such a form that we can grasp and comprehend Him, and He shows Himself to us in parables, as in covers, according to childish simplicity, so that He can be recognized by us to some extent. Thus the Holy Spirit appeared in the form of a dove, Matth. 3, 16, not that he was a dove, and yet in such a coarse and simple form he wanted to be recognized, accepted and worshipped; for he was truly the Holy Spirit. So in this very place, although no one will say that the voice that comes down from heaven is God the Father, yet in this crude image, which was a human voice from heaven, he was accepted and worshipped.
- that the Scriptures thus attribute to God the form, voice, works, and attributes of a man 2c. not only serves to instruct the simple and the weak, but we great and learned people, who are versed in the Scriptures, must adhere to such rough parables, because God has presented them to us and made Himself known to us by means of
488 L. II, 171-178. Interpretation of Genesis 6, 5. 6. W. 1, 737-7W. 489
The angels also appear in human form, since one knows that they are only spirits. But we cannot recognize spirits when they appear to us like spirits, but we recognize the images.
This is the simplest way of dealing with such sayings. For what God is in His nature we cannot discuss, but what God is not we can discuss, namely, that He is not a voice, not a dove, not water, not bread, not wine. And yet He shows Himself to us in such visible forms, deals with us through them, puts these forms before us, so that we should not become erroneous and frivolous spirits, who may argue about God, but know nothing about Him, except that He cannot be comprehended in His mere majesty. And God sees that this way of understanding Him is impossible for us. "For He dwells," as the Scripture 1 Tim. 6, 16. says, "in a light where no one can come." Therefore he has presented such things to us, which we can comprehend and understand. Those who are based on these things take hold of God rightly, since those who boast of secret visions, revelations and illuminations and follow them are either suppressed by the Majesty or remain in the thickest darkness, so that they do not recognize God, Proverbs 4:19.
So the Jews also had their images, in which God showed Himself to them, as: the mercy seat, the ark, tabernacle, pillar of cloud and pillar of fire 2c. For in the 2nd book of Moses Cap. 33, 20. God says: "No man shall live who beholds Me." That is why he presents his image to us, so that he shows himself to us in such a way that we can take hold of him. Thus, in the New Testament we have baptism, the sacrament of the altar, absolution and the ministry of preaching.
And such images are actually the will of the sign, as they are taught in the schools, into which we are to look if we want to know God's will. The other will, of pleasure, is the essential will of God or the mere majesty that is God Himself: there we should not turn our eyes, for it cannot be grasped. For in God there is nothing but divinity, and
His essence is the overflowing wisdom and almighty power, where reason cannot reach at all. And what God has willed with this will of benevolence, that he has seen from eternity.
166 But one should not inquire into this essential and divine will, but abstain from it altogether, as from the divine majesty, which is inscrutable, and which God has not presented to us in this life to know or to comprehend, but has wanted to wrap it up and show it to us in several images, as in baptism, word and sacrament. These are the divine images and the will presented in one sign, by which he acts with us according to our understanding: therefore one should look at these alone. But the will of the good pleasure is to be left aside; unless it be Moses, or David, or some other man equal and perfect to them. However, these also saw the will of the divine good pleasure in such a way that they did not take their eyes off the will that God reveals by signs.
Now the will of the sign is called the effect of God, when he goes out to us and acts with us through some external thing in which he has wrapped himself, which we can understand; as there is the word and ceremonies, which he himself has arranged. And this will, they say, is not omnipotent. For even if God commands us through the Ten Commandments what he wants to be done, it is not done. Thus Christ ordered his supper so that faith in God's mercy would be strengthened in us, Matth. 26, 28, and yet many use it for judgment, 1 Cor. 11, 29, that is, without faith.
Now I come back to the text. Moses says that the Lord saw the wickedness of men and repented him. The scholastics interpret this thus: He sees and repents of him, namely with the will of the sign and not of the good pleasure or essential will.
But we say that Noah's heart was moved by the Holy Spirit so that he understood that God was angry with man and wanted to destroy him. This opinion can be
490 L u, 173-lw. interpretation of Genesis 6, 5. 8. W. 1, 73S-74S. 491
and does not draw us into the disputations of the perfect power or majesty of God, which find the most dangerous thoughts and disputations, as I have seen in many. For first of all, such spirits are puffed up by the devil, so that they think they have the Holy Spirit, and despise the Word, even blaspheming it, and praising nothing else but spirit and visions.
This is the first degree of error, when people leave God, who has wrapped Himself in His images and become man, and seek mere God. But when the hour of judgment comes and they feel God's wrath and God judges and tests their hearts, the devil no longer blows them up; therefore they despair and die, for they walk in the mere sun and leave the screen and shade from the heat, Isa. 4, 6.
Therefore, let no one think of the mere Godhead, but beware of it, as of hell and of the highest temptations of the devil. And we should all diligently see to it that we remain with the signs in which God Himself has revealed Himself to us, namely, in His Son, born of the Virgin Mary, who lies among your cattle in the manger, in the Word, in Baptism, in the Lord's Supper and Absolution. For in these images we see and find the God whom we can tolerate and who comforts us, directs us to hope and makes us blessed. The other thoughts of the will of good pleasure or of the essential and eternal will kill and condemn us.
172 Although they do not actually call this will the will of good pleasure. For this is called the will of good pleasure, which the gospel indicates, and of which Paul says Rom. 12, 2: "That ye may prove which is the good, the acceptable, and the perfect will of God"; and Christ John 6, 40. 6, 40: "This is the will of God, that whoever sees the Son and believes in Him shall have eternal life"; Matth. 12, 50: "He who does the will of My Father in heaven is My brother"; Matth. 3, 17: "This is My will.
dear Son, in whom I am well pleased." This will of grace is rightly and properly called the will of good pleasure and is the only counsel and remedy against this will of sign or good pleasure, which the scholastics discuss in the histories of the Flood and the Fall of Sodom.
For there is seen in both places a terrible wrath of God, against which hearts cannot endure without this will of grace alone, that they think that the Son of God was sent into the flesh to save us from sin, death and the tyranny of the devil.
This will of the divine good pleasure has been from eternity and has been revealed and shown in Christ and is a life-giving, friendly and loving will. That is why it alone should be called a pleasing will. But the good fathers pass by almost all the good promises and do not insist on them, so they could be called voluntas beneplaciti, that is, the will of good pleasure.
(175) Now that they teach and say that one should look at the will of the sign, they do well, but it is not enough. For when we look at the Ten Commandments, are we not terrified when we see and find our sins in them? If these terrible signs of divine wrath, which are also the will of the sign, are added to them, it is impossible for a heart to be uplifted and comforted if it does not look into the will of God's good pleasure (which we also call the will of God), that is, into the Son of God, who shows us the heart and the will of His Father in such a way that He is not angry with sinners, but has mercy on them for the sake of His Son. 14, 9: "Philip, he who sees me sees the Father."
Therefore, the Son of God, who became man, is that shell in which the divine majesty with all its gifts shows itself to us in such a way that there is no such poor sinner who may not come before God with certain confidence that he will receive forgiveness and grace. This is the only sight of the Godhead that can be seen in this life.
492 n. n, 175-177. Interpretation of Genesis 6:5, 6. W. I, 742-745. 493
is easy and possible. Those who have departed in such faith will be enlightened by power from above on the last day, so that they will also see the divine majesty itself. But in this way we must come to the Father, who is Christ Himself, who will guide us safely and not deceive us.
The fact that the text says, "The Lord repented that he had made man on earth," I think is meant in the opposite sense, that God is not thinking of such a man on earth, who is subject to sin and death, but of a heavenly man, who is the master of sins and death. Such a man, he shows that he loves him, but the earthly man he is hostile and intends to destroy him.
II.
And it grieved him in his heart.
178 Thus God repented that it grieved him in his heart. For here is the word azav, which he used above Cap. 3, 16, where he says: "You shall bear children with pain"; item Ps. 127, 2: "Bread with sorrow." But this way of speaking must be understood according to the scriptural habit, and not think that God has a heart or can feel pain; but when Noah's, Lamech's and Methuselah's spirit is grieved, the scripture says that God Himself is grieved. That we do not understand this sadness from the divine being, but from Noah, in whose heart the feeling of the wrath of God has worked and caused such sadness. For he feels with his father and grandfather through the revelation of the Holy Spirit in his heart that God is hostile to the world because of sin and wants to destroy it; therefore they are grieved because of such impenitence.
This is the simple and right understanding. For if you want to understand these words about the will of the divine being, that God has decreed and ordained it from eternity, it is a dangerous disputation, which can only be handled by spiritual people and those who are well tempted in temptations; as Paul was, who
But we want to stand down and stay with simplicity, since there is less danger involved, namely that Noah and the other fathers were grieved to the highest degree, since the Holy Spirit revealed such wrath of God to them. Such unspeakable groaning of pious people is attributed to God Himself, for it comes from His Spirit.
180 We will see an example of this sighing later, Gen 18:23, in Abraham, who let himself in for the Sodomites and stood for them like a wall, and did not let go of the matter until it had come to five righteous people. For no doubt the Holy Spirit filled Abraham's heart with many and innumerable sighs, whether he would serve the poor people, that they might be preserved. And what does not Samuel do for Saul? He cries and howls so long that God Himself must stop him and says to him: "How long will you suffer for Saul, whom I have rejected, so that he will not be king over Israel?" 1 Sam. 16, 1. So Christ, when He looks at the city of Jerusalem, which was to be destroyed in a few years because of sin, is moved and grieved, Luc. 19, 41.
181 And the spirit of prayer arouses such emotions in pious hearts. For where it is, it takes care of the needs and misfortunes of others, teaches, instructs and spares no effort, laments, sighs 2c. Thus Moses 2 Mos. 32, 32. and Paul Rom. 9, 3. desire to be banished for their people.
And so the most holy man Noah, with his father and grandfather, is also distressed when he sees this terrible wrath of God. He does not rejoice in the harm and destruction of the whole human race, but is distressed and grieved to the utmost, while meanwhile the children of men live in the greatest security, laughing, rejoicing and mocking him to boot; as David also laments Ps. 109, 4: "For that I love them, they are against me; but I pray"; and Paul Phil. 3, 18: "I say with weeping." For what else can holy people do when the world does not want to resist and be converted?
494 L II, 177-179. Interpretation of Genesis 6, 6. W. 1, 745-748. 495
And this is the constant form and shape of the true church, that it not only suffers, is humiliated and trampled underfoot, but also prays for those who afflict it, and seriously takes care of their danger and harm. On the other hand, the closer they are to their damnation, the more surely the wicked joke and rejoice. Therefore, when the hour of judgment arrives, God again plugs his ears so that he does not hear even his dear children when they plead and beg for the wicked; as Ezekiel Cap. 13:5 complains that no one can be found who will intercede for a wall for Israel, and says that such an office belongs especially to the prophets.
But it is impossible for the wicked to pray. For this reason, no one may avail himself of any prayer from our adversaries, the papists. But we pray for them and set ourselves up like a wall against the wrath of God; therefore they will undoubtedly receive through our tears and sighs whether they might want to repent.
A terrible example is that God did not spare the first world, since Noah, Lamech and Methuselah were placed between them as a wall. How will it be now, when there are no such walls, that is, when there is no church at all! For the same is always the wall against the wrath of God: therefore it grieves and sorrows, agonizes, prays, pleads, teaches, admonishes, because the hour of judgment is not yet present, but nevertheless very near. But what else can she do, when she sees that such service is in vain, but grieve fiercely for the sake of the ruin of the impenitent? And did this increase the heartache of the pious patriarchs, that they saw that a large number of their friends and relatives would perish at the same time.
And Moses could not have described such heartache better or more clearly than by saying that the LORD repented that he had made man. For above, Genesis 1:31, when he describes the condition of man, that he was made in the image of God, he says that God looked upon and considered all his works that he had made,
and they would all have been very good. Therefore, there God takes pleasure and joy in His creatures; but here He is of a different mind and says completely the opposite, namely, that He is grieved and it grieves Him that He created mankind.
Thus Noah and the other fathers were encouraged by the revelation of the Holy Spirit. For otherwise they would have remained with the thoughts of joy, and would have judged according to the first promise that God would have pleasure and delight in all his works. And they would not have thought that God's wrath could be so great that he would not only destroy all the human race, but also all the animals under heaven and on earth, which had not sinned, even the earth. For the earth, because of man's sin, did not remain as good after the Flood as it was before. Therefore some, as Lyra says, have written that through the Flood the earth above has gone down by the breadth of three hands. So truly the whole paradise was rejected and corrupted by it; so that we now live on an earth that is completely cursed, compared to how it was before the Flood after Adam's fall, which was also nothing compared to the goodness in which it was first created before sin.
Therefore the holy fathers saw such distress by the revelation of the Holy Spirit a hundred and twenty years before. But the wickedness of the world was so great that it forced the Holy Spirit to be silent; and Noah, without fear of the greatest danger, was not allowed to reveal such threats, but spoke of such wrath of God to his father, grandfather, wife and children. For the children of men have not been able to hear and tolerate such things any less than the papists can now suffer it to be said that they are the church of Satan and not of Christ. For they also boasted of their ancestors, and set the promise of the seed against Noah's preaching, and thought it an impossible thing that God should thus destroy all men.
- so the Jews believed the prophets
496 k. ii, I79-18S. Interpretation of Genesis 6:6, 8. w. i, 743-752. 497
and Christ Himself, because they thought they were God's people, because they had the Temple and worship. Nowadays, the Turks pride themselves on their victories, which they consider a reward for their faith and religion, that they believe in One God: but they consider us pagans, as if we believed in three gods. God, they say, would not give us so many victories, land and people, if he were not gracious to us and our religion did not please him. Just such a thought also blinds the papists. They see that they are sitting in the highest honors, that is why they consider themselves to be the church and are therefore not afraid of any threat of divine judgment. That is why it is a devilish argument and proof when people gloss over their sin with God's name.
- But if God has not spared the first world and the lineage of the holy fathers, to whom the promise of the seed was proper, and if He has preserved the very smallest and least of the rest, Turks, Jews and Papists will boast of the name of God in vain. For God's word, says the prophet Micah Cap. 2:7, says good things to those who walk blamelessly: those who do not walk blamelessly, God's word is evil to them, and God threatens them and corrupts them, regardless of the fact that they bear the name of the church and are a great multitude. But the rest, which walk aright, he upholdeth: but the world cannot be persuaded of this.
The descendants of the patriarchs, who perished in the Flood, will undoubtedly have made a big deal of this proof of the majesty and dignity of the Church and accused Noah of blasphemy and lying. For to say that God wanted to destroy the whole world with the Flood is as much to say (they thought) as if one said that God was not merciful, was not a father, but a cruel tyrant. You say of God's wrath, Noah: is God such a one who has not promised help and salvation from sin and death through the seed of the woman? How can God's wrath devour the whole world? We are God's people and have excellent gifts from God that He would not have given us if He had been willing to be so swift and hostile.
to go with us. Thus, the wicked take upon themselves the promises of God, and because they insist on them, they despise and ridicule all threats.
192 But this is necessary and useful, that it be diligently considered, that we strengthen ourselves against such fears of the safety of the wicked. For the same thing that happened to Noah is happening to us. Our adversaries give themselves the name that they are God's people, having worship, grace and everything: again, they attribute to us everything that is devilish. If we now punish them and say that they are blasphemers and Satan's church, they rage against us with all kinds of cruel tyranny. Therefore we weep and wail with Noah, and commit our cause to the Lord, as Christ did on the cross (for what else can we do?).), and wait until God will once hold judgment on earth, and let it be seen that he loves the rest of those who fear him, and is hostile to the great multitude of impenitent sinners, however high and much they boast that they are the church, have promises and worship; as he has corrupted the whole first world and turned the promise of the SaMen to the poor and small rest of the multitude, as Noah and his children.
Fifth part.
How Noah alone was found righteous, and the whole earth corrupt.
I.
V. 8. But Noah found grace in the sight of the Lord.
These are the words by which Noah was restored to life. For he would have had to die before such great wrath of the divine majesty, if God had not given him this promise that he wanted to preserve him. Although it is to be believed that even at that time, when he heard this promise, his faith was weak and challenged. For no one believes how fainthearted it makes one to regard God's wrath in this way.
194 Here again is a new way of speaking of the Holy Spirit, which Gabriel, the heavenly messenger, also uses, as he speaks to the young people.
498 2. n, 162-iK" interpretation of Genesis 6:8-10. w. i, 772-755. 499
Mary, Luc. 1, 30. says: "You have found favor with God. This way of speaking obviously excludes merit, and praises faith, by which alone we are justified before God, that is, pleasing to God and pleasing Him.
V. 9. 10. This is the generation of Noah: Noah was a godly man, and without change, and led a godly life in his days; and begat three sons, Shem, Ham, Japheth.
Here the Jews not only begin a new chapter, but also a new lesson. This text is a short history in which this patriarch Noah is especially praised and extolled, because the other children of God all fall and turn evil, he alone remains righteous and pious.
We must remember that there were many excellent men among the children of God who lived with Noah for some five hundred years. For before the Flood, people lived a very long time, not only as far as the children of God were concerned, but also as far as the children of men were concerned. Such people have come through so many years to excellent experience: because from their ancestors they have learned much, have also seen and experienced many things themselves.
197 Now that all these have become evil and corrupt, Noah stands there alone, a true miracle man, who steers neither to the left hand nor to the right, but keeps the right worship, keeps the right doctrine, and lives in the fear of God. Therefore, there is no doubt that the wicked and evil world must have been fiercely hostile to him and inflicted many plagues on him, mocking and ridiculing him: Are you alone wise? Is God pleased with you alone? and are we all wrong, or will we all be damned? Therefore the righteous and holy man had to conclude that the others would all err and be damned, but he alone would be preserved with his family. And even though he concluded this for himself according to the truth, it was still very difficult for him; therefore the holy man must have wrestled with such thoughts in many ways.
- the wretched papists plague us now
and with this some argument that they say: Do you think that the fathers have all erred? And it is true, it is difficult to say so, especially of those who have been the best, as Augustine, Ambrose, Bernard, and the other whole bunch of the very best marbles, who have ruled the Church with the Word and have been adorned with the laudable name of the Church, whose work we love and honor.
In truth, however, St. Noah, who alone is praised as righteous and pious, was not reproached with anything more unbearable and severe, especially because the children of men also wanted to have the name of the church. They also, when the children of the fathers came to them, thought that Noah was mad and foolish with his own, that he followed a different doctrine and a different worship.
- now people's life is the shortest of all, and yet we see how high human wit and understanding come; what do we think has happened since life was very long, since people's wit and understanding were also sharper and stronger? for now nature is much rougher and slower. And yet such excellent people, who were adorned with so many gifts, became blind and godless; as it is said afterwards, "All flesh had corrupted its way upon the earth." But Noah alone is righteous and pious.
- These two words may be distinguished, if one wishes, so that Noah is called righteous for the sake of the first table, and pious for the sake of the other table. For he is called righteous by faith toward God, because he first believed the common promise of the seed of the woman; then he also believed the special promise made to him alone, namely, that the world would be destroyed by the flood and his family preserved. But he is called pious because he walked in the fear of God, diligently guarded against death and other sins, so that the wicked might defile themselves against their conscience, and did not mind so much offense from the most famous and wise people, who were most detrimental to appearance and reputation.
500 L. n, 184-iss. Interpretation of I Moses 6, 9. 10. W. i, 7"-7S7. 501
This has been a great virtue. For now it seems impossible to us that a man should set himself against the whole world and condemn all others as evil people, who also boast of the church, the word and worship, but he alone should consider himself God's child, pleasing to God. Therefore Noah is a real miracle man, and he boasts of his great courage to Moses by clearly saying: "He led a godly life in his time", as if he wanted to say: since the very worst and most perverse boys lived.
- But above in Enoch's history I have said what it is to lead a godly life, namely, to lead God's cause publicly. For being righteous and pious is a testimony of a private virtue: but walking before God is a public thing, namely, leading God's cause before the world, acting God's word, teaching right worship 2c. That Noah therefore was not righteous and pious for his person alone, but was also a confessor and constant preacher, who publicly taught others of God's promises and threats, did and suffered everything that a public person should do and suffer, in that very worst and most perverse time.
(204) If I had seen such great people in the generation of the wicked against me, I would have left my office out of despair. For no one believes how hard it is for a man to stand against all the churches that are one and hold one over another, and also against the judgment of the very best of friends, to condemn them, teach against them, live against them, and do everything. Which Noah did with marvelous constancy, who was innocent before men and did not forsake the cause of God alone, but boldly and undauntedly carried it out with violence among the very worst people, until it was said to him, "My Spirit shall judge no more among men." And the word "judge" or "to be a judge" finely indicates the attitude with which the wicked heard Noah when he preached to them.
- and Peter interprets finely what it means to walk before God, as he 2. epist. 2, 5.
Noah calls a preacher of righteousness, not of men, but of God's righteousness, that is, of the righteousness of faith in the promised Seed. But what reward he received from the wicked for this preaching, Moses does not indicate, but is content to say that he preached righteousness and taught the right worship against the whole world, that is, against the best, holiest and wisest people. Therefore, God will have to prove many miraculous signs in him, so that the wicked did not betray him and strangle him. For now we see and experience how much anger, hatred and enmity a sermon preached to the people arouses; what do we mean that Noah had to suffer, who did not teach for a hundred or two hundred years, but for many more? except for the last hundred years, in which God no longer wanted anyone to continue preaching to the wicked, because it aroused them more and made them more and more angry.
- Therefore, from the nature and character of the world and the devil, as well as from the apostles, prophets and our own experience, it is easy to see what an example of patience and virtue Noah was, who was righteous and blameless among the godless generation and lived a godly life before God, that is, he ruled the church with God's word, and after a hundred and twenty years, after which the world was to perish by the Flood, he took a wife after this terrible threat and begat children.
It is also to be believed that he will have gone through the whole world and taught and admonished everywhere about the right worship of God, and therefore, after he had been prevented by the greatest effort and work, he abstained from marriage because of great tribulation, as he waited daily for a better and more pious world. But when he saw that this hope had been in vain and had failed, and that God had indicated to him a certain time when the world would come to an end, he first thought, through the prompting of the Holy Spirit, to enter the marriage state, so that out of it he would be able to live for the rest of his life.
502 n n, 'S6-18S. Interpretation of Genesis 6:9-11. W. 1, 7S8-760. 503
nliest seed would remain for the new world. So the holy man raised up the human race not only spiritually in the Word and righteous worship, but also bodily through childbearing.
(208) Therefore, just as a new church arose in Paradise before the flood through Adam and Eve, who believed the promise, so also a new world and a new church arose from Noah's marriage state, which is, as it were, a nursery of the world, which is to last until the last world and the last judgment.
- But I have said above that the wicked were greatly offended at Noah's marriage and matrimony and made a mockery of it. For how does it add up that the world should perish in so short a time and yet Noah still beget children in his five hundredth year? They took this for a certain proof that the world would not perish by the Flood. Therefore they have also begun to live more freely and boldly and to despise all threats in the highest security; as Christ says Matth. 24, 38: "In Noah's time the people ate and drank" 2c. For the world does not understand God's counsel and will.
But how the sons of Noah were born one after another, I have said above. Japheth was the firstborn, but Shem was born two years after Noah began to build the ark, Ham also two years after. This is not clear enough, but it is diligently indicated by Moses.
II.
V. 11. But the earth was corrupt in the sight of God and full of iniquity.
Here Lyra disputes, perhaps from what the rabbis understand, that also the birds and other animals have left their nature and have mixed with various species. But I do not believe it. For in the animals the creation or nature remains as it was created. They have not fallen through sin, as man has, but they were created for this bodily life alone. That is why they do not hear the word and are not concerned with it.
the laws of the first and other tablets; therefore these words alone shall be understood of man.
The fact that the animals also bore the punishment of sins and were destroyed at the same time as man by the Flood was because God wanted to destroy man completely, not only with body and soul, but also with possessions, goods and dominion, so that he was created. As there are examples of similar punishments in the Old Testament; Dan. 6, 24. Daniel's enemies were thrown into the lions' den with their wives, children and the whole household. This is also what happened in Numbers 16:32 when Korah, Dathan and Abiram were swallowed up by the earth. Christ also says the same thing in the Gospel of Matthew 18:25 about the king who called the servant to be sold with his wife, children and all that he had.
In the same way, not only men but also all their goods were destroyed by the Flood, so that it would be a full and complete punishment of sins. For the beasts of the earth and the fowls of the air were created for man, and are the goods and chattels of man. Therefore, the animals perished with them, not because they sinned, but because God wanted to corrupt man in and with what he had on earth.
- But Moses clearly adds these words: "The earth was corrupt in the sight of God", so that he indicates that Noah himself was considered and regarded as a foolish and vain man in the sight of his world: on the other hand, the world considered itself to be the most righteous and holy, and thought that it had just and sufficient cause to persecute Noah, especially as far as the first table and the service were concerned. For the other table also has its color and glitter, but is not to be compared with the first. An adulterer, thief or murderer may remain hidden for a time, but not forever: but the sins of the first table generally remain secret and hidden under the appearance of holiness until God reveals them. For what is ungodly
504 L. n, I88-1S0. Interpretation of Genesis A 11. 12. W. 1, 780-70". 505
The one who is godless never wants to be godless or thought to be godless, but strives to be praised as godly and holy, and decorates his services in such a way that proper worship and religion is a stink and filth in comparison.
The word schichet, to destroy, is very common and apparent in the holy scriptures. Moses also uses it in 5. B. Cap. 31, 29: "I know that after my death ye shall perish, and go out of the way which I have commanded you." And David, Ps. 14, 3: "They are all corrupt, and all unfit." But in both places it is actually spoken of the sins of the first table, that is, those are punished who, according to appearance, are the most holy, because they have false worship and false doctrine. Now it is impossible that where there is false doctrine, ungodly life should not follow.
216] Because Moses says that the earth was corrupt in the sight of God, he clearly shows and contrasts that the hypocrites and tyrants considered Noah to be one who did not do anything right, but again they taught and did what was right and holy. But the contradiction, says Moses, is true: "The earth", that is the whole world or all men, "was corrupt", that is, as far as the first table was concerned; for they had no right word, no right worship. This distinction between the first and second table is very pleasing to me and is undoubtedly indicated by the Holy Spirit.
217 But the fact that Moses adds, "The earth was full of iniquity," indicates that it is always the case that where the word is lost, faith is extinguished, and instead of the right services of God, the statutes of men and self-chosen spirituality, as St. Paul Col. 2:8, 23 calls it, follow there also iniquity, injustice and a shameful life.
218 The word chamas, sacrilege, actually means great violence and injustice, as where all law and equity is suspended and everyone may do as he pleases, and everything is done not with justice but with violence. If this has been their life (one might say), how then have they been able to retain the appearance or prestige of holiness and righteousness?
tivity? Answer: Do you have such examples of the present lines before your eyes? For what has the world ever seen more cruel than the Turks? and yet they adorn all their cruelty and tyranny with the name of God and religion.
Thus the popes have not only taken to themselves all the goods of the world, but have also made the church full of great errors, blasphemies and false doctrine, live in shameful fornication, separate the hearts of lords and princes from each other when they want, and help to war and much bloodshed: and yet they rightly want to have the name of the holy of holies by force, boast themselves as governors of Christ and St. Peter's successors.
Thus, under the name of holiness, the church and true religion, 2c. is the highest sacrilege and violence. Since someone speaks against it, he must soon be banished and condemned as a heretic and enemy of God and the church. After the Roman popes and their followers, there is no nation that insists and defies religion and justice more than the Turks. Christians despise them as idols, but they consider themselves the most holy and wise. But what is their life and religion but eternal murder, robbery, stealing and other abominable gross sins?
Therefore the examples of the present time show us how these two things, which are not otherwise comparable, can nevertheless stand and walk together, namely, that with the highest religion are the highest abominations, and with the appearance of righteousness the highest violence and injustice. And is this also the cause that people become so obdurate and sure of themselves, nor of the punishment they have earned with their sins.
V. 12. Then God saw the earth, and behold, it was corrupt; for all flesh had corrupted its way upon the earth.
- because the wrath of God is great, and now there is the destruction of all flesh, except eight men, Moses describes this history somewhat more extensively and
506n , iso-1". Interpretation of Genesis 6:12. W. i, 763-766. 507
This is repeated often, but it is not in vain, but has its emphasis. Earlier (v. 11) he said that the earth had been corrupted: here he says, as if in an ordinary court case, that God had seen this and intended to punish. He thus paints, as it were, the order that God is wont to keep when he does something.
At the present time, spiritual people can rightly judge the pope to be the Antichrist and to rage against the Word and the kingdom of the Lord Christ. But even those who recognize and judge this ungodly nature cannot change it or defend themselves against it. For ungodliness increases day by day, and contempt for godliness grows day by day. Then they think: What is God doing? Why does He not punish His enemy? Is He asleep and no longer cares for the world? For the pious are offended by the fact that God is so lenient with His judgment; for they themselves can do nothing to help the poor religion, and they see that God, who is well able to do so, looks through the fingers of the raging and blustering of the popes, who at the same time surely sin against the first and the other table.
Noah also sees that the world has become full of injustice. Therefore he whimpers and sighs to heaven to awaken God from his sleep to judgment, as it were; as such sighs and lamentable words are many in the Psalms: Ps. 10, 1: "Lord, why are you so far away?"; Ps. 13, 2: "Lord, how long?"; Ps. 9, 14: "Lord, look upon us, look upon our affliction"; Ps. 7, 7. 9. 10: "Arise, Lord, and judge my cause" 2c.
Therefore it finally comes to pass, as Moses indicates here, that God sees it and hears the cry of the saints, who can indeed judge the world (for "the spiritual judges everything," 1 Cor. 2:15), but cannot make it better. For when the ungodly is adorned with the appearance of holiness, it cannot be punished at all, nor can it be made better; just as tyranny, when adorned with the appearance of righteousness and prudence. For it is not new that those who take another's wife, daughters, house, land and property by force are still just and holy people.
as I have also said above about the papacy.
- therefore this is the other degree, that after the saints of the wager have seen and judged ungodly beings, God also sees the same: as he says afterwards Gen. 19, 13. of Sodom: "The cry of Sodom has come up to me", and above Cap. 4, 10. of Abel: "The voice of your brother's blood cries out to me." But before God sees it, there is always the groaning and sighing of the pious. But before God sees it, the groans and sighs of the pious always precede it. This is what Moses wants to indicate here by the word: "God saw," namely, that God had finally seen the affliction of the saints and had heard their cry, that finally heaven had become inches; so that God, who until now had posed as if He saw nothing, and who seemed as if He were helping the wicked to advance, awoke as if from a sleep. He had probably seen everything much earlier than Noah, because he sees into the hearts and cannot be deceived by false appearances of holiness, as we are: but now that he intends to punish, Noah only feels that he sees it.
227 Today we are also plagued by the greatest and most outrageous wickedness. For our adversaries, out of pure courage, condemn the known and known truth, stand at our necks, and shed the blood of the saints out of diabolical nonsense; and yet, they advocate such public blasphemies, robbery and murder against the kingdom and the name of God, that they themselves cannot deny it, as if it were the highest righteousness. Because they fight for their tyranny, to preserve it, they also measure themselves against the name of the church. But what else can we do here but cry out to God that he will sanctify his name and not let his kingdom be destroyed, nor his fatherly will be hindered?
But the Lord is still asleep and does not yet see such great ungodly beings, for he does not yet indicate that he sees them, but leaves us tormented and tortured with the most horrible spectacles. That is why we are still in the first degree, and may be able to escape from this
508 m. 193-1SS. Interpretation of Genesis 6:12, 13. w. 1, 766-771. 509
In our time it may well be said here: "The whole earth was ruined. But the other degree will also come in its time, so that we can conclude with certain confidence that not only we, but also God sees so great an ungodly life and is hostile to it. For although God, according to His patience and longsuffering, long feigns not to see many things, He will nevertheless exalt His title, that He will judge the earth with righteousness, Ps. 96, 13.
- How hard and difficult such delay is for the pious is shown by the complaints of Jeremiah Cap. 12, 1. ff. and 20, 7. ff. For in them the holy man comes so far through impatience that he blasphemes God, until finally it is said to him that the king of Babylon will come and punish the unbelieving despisers. Then Jeremiah sees that GOD looks on earth and is a judge in it.
The following saying is very frightening, in which it is generally said that all flesh on earth has corrupted its way, and since God has looked upon the children of men, he has not found either among the oldest, nor among the youngest fathers, whom he could have delivered from corruption and remedied. This is even more terrible to hear, if one thinks a little more and more diligently about the first world, and does not value it out of the wretched rest that we still have. For as everything that grows out of the earth was better and more delicious then: so we may think that the majesty and splendor of our princes, and the appearance of holiness and wisdom of the popes, are nothing compared with the appearance of godliness, righteousness, and wisdom that was in the first world among illustrious men. And yet the text says that all flesh has corrupted its way, except for the one Noah with his children, that is, they were all godless people and lived in idolatry and false religion, but hated the right worship with the promises of the seed, persecuted their preacher Noah, who proclaimed and proclaimed forgiveness of sins through the given seed, and threatened with eternal damnation those who would not believe in it.
Sixth part.
How God decided to punish the first bet; how He commanded Noah to build the box and made a covenant with him.
I.
V. 13. Then God said to Noah, "The end of all flesh has come before me, for the earth is full of their iniquity; and behold, I will destroy them with the earth.
After Noah and his people had long cried out and complained about the wickedness of the world, God finally showed that he would also see and punish the same wickedness. In our time we also hope for this outer trial or degree; and there is no doubt that there will be some to whom the future destruction of the world will be revealed; unless that same destruction will be the last day and the last judgment, which I wish and desire. For we have seen enough calamities in this short and evil time of our life: ungodly people adorn their shame and vices with the name of holiness and righteousness; as also happened in Noah's time. Therefore we must not wait for repentance or conversion. Since it came to this degree in Noah's time, a final judgment is pronounced, which the Lord indicated above, saying that his spirit should no longer be a judge, and that it repented him that he had made man.
But reason cannot believe nor fully understand this anger. For behold, how this text is not at all like what is said above. Above, Genesis 1:31, we heard that God had seen all that he had made, and it was very good; he had also blessed men and animals to multiply; he had subjected the earth and all its goods to man: Man subjected the earth and all the goods of it; and which is the greatest, he gave him: also a promise of the seed of the woman and eternal life: has thus not only appointed the household government and police, but also a church.
510 s. ii, ISS-IS7. Interpretation of I Genesis 6:13. W. i, 771-774. 511
done. How is it then that the first world, which was founded by the Word, as Peter 2 Epist. 3, 5. 6. was founded, is therefore destroyed by water?
Therefore, there is no doubt that the children of men, when Noah preached about the future and general destruction, reproached him with all these things, and publicly blamed him for lying, namely, that the household government, the police and the church were appointed by God, so that God would not completely reverse, abolish and destroy His order and statutes; so that man would be created to multiply and to beget children and to rule on the earth, therefore he would not be destroyed by the water.
234 As the papists urge us with this argument, Christ will be with his church until the end of the world, Matth. 28, 20, and they will not overcome the gates of heaven, Cap. 16, 18. They boast and proclaim this with their mouths full, and think that it is impossible that they should sink. The little ship of Peter, they say, may suffer a little trouble and sway through impetuosity, but it cannot be sunk and subdued by the waves.
Such security and defiance existed even before the Flood, and yet we see that the whole world has been corrupted. They boasted that God's ordinances were eternal, and that God had never again abolished or completely changed what he had once created. But see how it has gone out, and you will find that they have failed, but Noah alone was true.
236 Where the enlightenment of the Holy Spirit does not come, it is impossible that a man should not be overcome by this argument. For will you not make God unstable and fickle if you conclude that He wants to destroy His creatures completely? And yet God reveals this to Noah himself, that he will not let the end come upon a part of the flesh or of the earth, but upon all flesh and upon the whole earth. For would it not be terrible enough if one part of the earth, after three were made of it, were threatened with its destruction? But over
The fact that the whole earth and all people are raging so cruelly can be seen as contrary to God's order and opinion, who said that everything is very good. Therefore, this is higher than human reason can understand or comprehend.
But what is the cause of such great wrath? None other, because of it here the text says that the world is full of iniquity. How is this such a strange cause? He says nothing about the first tablet, but only refers to the other. As if he wanted to say, "I do not want to say anything about me, that they are hostile to my name and word, blaspheme and persecute; they themselves live among themselves in all disgrace, neither the house government nor the police are ordered rightly; but everything is done by force, but nothing by law and justice. Therefore I will destroy both men and earth.
Thus we see in our time that our Lord God does not yet allow Himself to be angered by the abominable abuse of the mass, which has been a terrible abomination and has filled the whole world, as well as by false doctrine and other sins and vices that have been taken for religion. But because the people live among themselves in such a way that neither the police nor the home rule works properly; item, because so great avarice, so many kinds of deceitfulness and injustice are so rampant: so everyone must see and conclude that God will urge and force Germany to punish, even to completely turn back.
This is full of grace and love, that God complains more about the evil and violence, so that His members are pressed and weighed down, than about what happens to Him. For here we see that he is silent about it, since he threatens not only mankind but the whole earth with destruction.
240 For by the flood both things happened: First, man's strength became weak and low; and second, much of his goods, together with the earth, departed. For the fruits that grew on the trees afterward were not at all like the former; but before the flood the grapes were better than afterwards melons, citrine apples, or poppies.
512 ". n. is7-iss. Interpretation of I Genesis 6:13-15. W. i, 774-77." 513
merances. Thus the pears were more delicious and nobler than now and the spices. It is also credible that there was more strength in a man's finger than in his whole arm. Thus reason and wisdom were far more excellent; but because of sin God not only punished man, but also his goods and dominion, so that this wrath might be a lesson and warning to the world to come. But how does this destruction come about? So it happens that God takes the water and destroys everything everywhere. Now it is known with what violence this element is wont to rage; and although the air is also harmful and poisonous, it does not always poison the trees and roots. The water, however, not only tears everything down, not only uproots the trees, but also takes much from the earth and changes the soil, so that even the most fertile fields are spoiled by salty earth and sand, Ps.
107, 34. So this has been as it were a destruction of the first world.
But the present world will be afflicted by another punishment, as the colors in the rainbow indicate. For the lowest color, which is apparently recognizable and has a certain stroke, is water color. In the Flood, the waters raged in such a way that the punishment nevertheless had its number and dimensions, and the earth, after the sinners were destroyed, was again given to the rest of the pious people for their dwelling. But the outermost ring of the rainbow, which encompasses far and has no ended place, is fire color, by which element the whole world is to burn. But this destruction will be followed by a better world, which will remain eternally and serve the pious. This can be seen as if God had painted it in the rainbow.
II.
V. 14 Make thee a box of fir wood, and make chambers therein, and pitch them within and without.
First of all, God thinks about how to preserve the small remnant that is begotten from the small seed, the three sons of Noah.
For Noah did not father more children. This is a great indication of God's mercy toward those who walk in His ways.
Some understand the word for a spruce, some for a fir, some for a cedar tree; therefore it is difficult to guess what it actually is. But it seems that such wood is chosen for the box either because it is light, or because it is fat and sticky, so that it could float on the water more easily and the water would pass through it less.
244 Kinim are called nests or chambers and different oerters according to various kinds of animals; for bears, sheep, deer, horses 2c. have not lived in one place with each other, but each species has had its own special chamber or container.
But what bitumen, which we call pitch, was for a thing, I don't know. In our country, the ships are plugged with bitumen and tow. Pitch is used against water, but it burns easily. But we don't have such glue, which could last in the water; that's why I don't mind that some take it for pitch.
But here one might ask: Why does God command everything so specifically and diligently, since it was enough ordered that Noah should make a box? For how a dinah is to be built and what kind of space belongs to it, reason sees well for itself, as many magnificent works of the builders testify. Why then did God teach Noah so diligently about the length, width and height of the box and how he should build it? So that after Noah does everything according to what God tells him and prescribes (as Moses built the Tabernacle according to the pattern from the mountain), he can believe all the more strongly and surely that God wants to preserve him and his people, and that he cannot mistrust the work and the building that God Himself tells him how to build. This is the reason why God commands him to do everything so diligently and carefully.
V.15. And make it so: three hundred cubits long, fifty cubits wide, and thirty cubits high.
514 8. n, ins-40l. Interpretation of Genesis 6:15, 16. w. 1, 776-779. 515
Here we have a beautiful exercise from geometry and arithmetic about the shape and size of the box, of which the teachers have judged in many ways. Some write that the shape was quadrangular; some that it was attached at the top, as almost all our houses in Europe are. But I believe that it was square. For the Orientals knew nothing of pointed buildings and lived in square ones; as can be seen from the Gospel Marci Cap. 2, 4. that they walked on the roofs; and was almost so also the figure of the temple.
248 After that, there is also a dispute about the difference of the chambers and about the upper, middle and lowest place (because the text says about such division and difference), which part each kind of the animals inhabited. But of it one can say nothing certain. But it seems to be credible that Noah had the uppermost place with the birds, the middle one the clean animals and the lowest one the unclean ones. Although the rabbis say that the lowest place was used to collect the filth. But I think that the dirt and filth were thrown out of the window. For after such a bunch of animals has been in the box for more than a year, the filth has to be carried out.
249 And Augustine also states this from Philo against Faustus, that according to geometrical calculation the box had the proportion of the human body. For if a man lies on the earth, his body is ten times longer than it is high, but six times longer than it is wide. So three hundred cubits are six times fifty and ten times thirty cubits.
250 This is then applied to the body of the Lord Christ, that is, to the church, which has one door, that is, baptism, through which both the clean and the unclean enter. Although the church is small, it rules the world and will preserve the world for its sake, just as the unclean animals are preserved in the box. The others also drew it upon the body of the Lord Christ, which had a wound in the side, as the chest had a window. But although
Although these are not particularly artificial allegories, they are harmless and there is nothing erroneous about them; they can also be used outside of debate to emphasize and decorate the text.
V. 16: You shall make a window on the top of it, one cubit wide. You shall put the door in the middle of its side. And it shall have three bottoms, one at the bottom, the other in the middle, the third in the height.
Behold, how diligent a master builder God is, and how He actually prepares and orders all the oerths of the building. The word zohar does not actually mean a window, but midday light. And is asked here: whether there was not more than one window in the box, or their more? Because in this language it is usual that one understands many, if one says of one. As: "I will destroy man from the earth"; here God does not speak of one, but of many people. But methinks it was only one window, through which man's dwelling had light.
The Latin text is very obscure, so that one cannot understand what he who translated it meant. And I think it is entirely likely that he was guided by the figure of a ship, as they are now, so that the people usually sit in the lower parts. So one cannot understand what he says about the door, since one knows for certain that there was a window a cubit wide in the upper part and a door in the middle of the side of the box; just as Eve was created in the middle of the man's body. But the whole building had three layers or differences, the uppermost, the middle and the lowermost, and the uppermost chamber or difference had light from the day through the window.
But one might say, What kind of window must it have been, or how could it have remained in such constant and violent rain? For it did not rain there, as it usually rains, because within forty days the waters had risen and increased so that they were fifteen cubits high above all the mountains. That is why the Jews say that the same window was filled with water.
516 - L. II. 201-203. interpretation of Genesis 6:16, 17. w. 1. 779-782. 517
The stable was closed, so that the light went in. But it seems to me to be in vain that one would particularly care about it or ponder about it, because therefore godliness or the kingdom of Christ is in no danger, if we cannot know some things of this area, which has been the work of God. Although I do not see what is dark in this, so you understand that the window was in the upper layer in the side.
It is certain that the door was thirteen or fourteen cubits high from the ground, for the box stood and walked in the water for ten cubits; for it carried a great load, namely all kinds of animals and food, more than was needed for more than a year. This is enough of the simple and crude form of the box. For without the width and height, Moses shows nothing more than that it was three-layered and had a door and a window.
Other innumerable questions we want to leave here: as, what they had for air in the box? For such a large body of water must undoubtedly have given off a great and noxious stench, especially as it fell. Where did they draw the water they used? For no water can be kept fresh and pure for a whole year. Therefore, for the sake of fresh water, the sailors often had to go to nearby harbors. How did they manage to scoop out the basic soup, which stinks so badly?
256 We will leave such and such incidental things, which are common and customary to shipmen, because otherwise there is no end to the questions; and we will be satisfied with this narration of the text, namely, that it seems credible that bears, lions, tigers, and other wild animals were kept in the box below. In the middle, however, stood the tame animals, and with which it has been to deal, at the same time with the victims, which one can not keep in places, in which no desire goes at all. In the first place, however, were the people with the domestic animals and birds. We should be satisfied with this.
V.17. Then, behold, I will cause a flood of water to come upon the earth, to destroy all flesh under heaven in which there is a living breath. Everything that is on earth shall perish.
Above he threatened the human race in general that it should perish; here he indicates in which way it should happen, and that he wants to use a new punishment for it and to destroy everything by the deluge. The world did not know anything about this punishment until this day. For as can be seen from the prophets, pestilence, famine, war and wild animals are common punishments. By pestilence men and cattle die; so by war the earth is destroyed; for those who are to build it are taken away. But whether theurung or hunger does not seem so cruel, it is nevertheless the most miserable misery and distress. We know almost nothing of the fourth plague in our country. Although any one of these plagues would have been sufficient for the punishment of the human race alone, God has yet sent a new punishment upon the first world, so that all flesh in which there is breath would be destroyed.
258 And because this punishment was unheard of before, the wicked believed in it all the less. For they thought: If God is angry, can he not punish the disobedient with sword or pestilence? For through the Flood the other animals would also be destroyed, which have not sinned. God will certainly have none of the world to do in mind.
259 But that he might tear such unbelief out of the heart of Noah and the other God-fearers, he repeats twice the pronoun I, and says: "I, I will cause to come. Then he declares that he will destroy all flesh that is under heaven and on earth. For here he takes out the fish, whose strength and power is increased by water. Therefore these words belong to it, so that thereby God's great wrath is indicated, by which humans lose not only body and life, but also their rule over the whole world.
518 n, AA-r". Interpretation of Gen. 6, 18. W. 1, 7S2-78S. 519
III.
V. 18. I will establish a covenant with you, and you shall go into the casket with your sons, with your wife, and with your sons' wives.
This consolation was indicated by Moses when he said that Noah had found grace with the Lord. And this was necessary not only so that Noah would not despair in such a terrible wrath of God, but also so that his faith would be started over this punishment, which was to pass horribly through the whole world. For no one could easily believe that the whole human race would be destroyed. Therefore the world considered Noah to be the most foolish of men to have believed this, and laughed at him for it, and no doubt had strange and various sayings about his building. In order that his heart might be started in such great distresses, God spoke to him so often and now also remembers the covenant.
But the teachers ask: What kind of covenant was this? and Lyra answers thus: that God had made him a promise that he would protect and defend him from the godless people who had threatened him with death. Burgensis, however, says that this covenant should rather be understood from the dangers in the water, in which God wanted to protect and preserve him. Some think that it means the covenant of the rainbow, which God made with Noah afterwards.
But in my opinion he speaks of the spiritual covenant or of the promise of the seed, which should crush the serpent's head. Which covenant also the tyrants had; but since they abused it for the sake of hope and godlessness, they fell out of it; as afterwards the Jews lose their gifts and perish, since they take carnal thoughts from God, from the law, worship and temple. But God assures Noah of this covenant, so that he will certainly conclude and believe that Christ will be born from his family, and that God, in His great wrath, will nevertheless bring a multitude of people together for the sake of His people.
The church is the only church in the world that can remain a church. Thus, this covenant includes not only the physical protection and protection, of which Lyra and Burgensis speak, but also eternal life.
263 Therefore this is the opinion: These hopeful despisers of all threats and promises shall be punished by me. For first of all I will take away from them the protection and confidence which they have in my covenant, that they may perish without all covenant and grace. But the same covenant will I give thee, that thou shalt be preserved not only from the power of the waters, but also from death and everlasting damnation.
But he expressly says: "with you", and names neither sons nor wives, whom he also wanted to receive, but names only Noah, from whom this promise of the seed came to his son Shem. Therefore this is the other promise of Christ, which is taken from all other Adam's children and attributed to the one Noah and promised.
After that, this promise was made clearer and clearer, and God went with it, as it were, from the lineage to the species, and then from the species to the individual person. For from the whole lineage of Abraham the promise came to the one David, from David to Nathan, from Nathan to the one virgin Mary (who was like a dead stem or root of Jesse), in whom this promise or covenant is completed and fulfilled. And because there was such a great unspeakable wrath of God, this establishment of the covenant was very necessary.
266 But here also the special profession is to be noted, since God says: "You shall go into the box with your sons" 2c. For without this special profession, they would never have been so bold as to go into it.
How terrible it is that out of the whole human race only eight persons are chosen to be preserved! and yet Ham, the third son of Noah, is rejected, who is counted and named here by the mouth of God among the elect and the saints; yes, he is also protected with the others.
520 D- n, ""-207. interpretation of Genesis 6:18-20. W. i, 7"-7M. 521
and preserved, and is in no other position than his father Noah. For if he had not believed and called at the same time as him, and had not feared God, he would certainly not have been preserved in the box; and yet he is rejected afterwards.
Here the sophists argue about election or providence, which happens according to God's purpose. But I have often warned against abstaining from thoughts and speculation about mere majesty. For just as it is impossible for such thoughts to be right and true, so they do not serve salvation at all; rather, we should think of God as He reveals and offers Himself to us in the Word and the Sacraments, and should not draw such examples from the secret providence by which God decides and orders everything in Himself from eternity; for we cannot attain to this with our thoughts and hearts, and see that they conflict with the revealed will.
(269) What then shall we (someone might say) conclude and think of such examples? Answer: Nothing else, except that they are prescribed for us to put the fear of God in us; and we are not to think that we cannot fall again out of God's grace and mercy, which we have once received; as Paul also admonishes in 1 Cor. 10:12: "Whoever lets himself think that he is standing may well see that he does not fall. Therefore we are to use such examples to humble ourselves, and not to exalt ourselves, or to be slothful in that which we have received; but to stretch ourselves toward that which is before, as Paul says to the Philippians in 3 Cap. V. 13, and not to think as if we had received everything in full, 1 Cor. 4, 7.
270 For our enemy is evil, very swift and fierce, but we are weak and carry this great treasure in earthly vessels, 2 Cor. 4:7. Therefore we should not boast as if we were freed from all danger, but sigh to God as if we were in the greatest danger, because we see that such holy people have fallen again by safety from the grace received and long possessed. Thus one disputes from such examples with benefit: the
but despise such things and pursue the high things of the providence according to God's purpose, they themselves drive their hearts to despair, which are already inclined to it by themselves.
Seventh Part.
Of the animals and of the food that Noah took into the box; likewise of Noah's obedience.
I.
V. 19, 20: And thou shalt put into the box every kind of beast of all flesh, a pair of each, male and female, that they may live with thee. Of the birds after their kind, and of the cattle after their kind, and of every creeping thing that creepeth upon the earth after his kind; of them all a pair shall go in unto thee, that they may live.
Here, however, a dispute arises, as it is wont to do when one looks at the histories according to usage and other accidental things. For here it seems as if the text is contrary to each other, because here it is said of a pair, but afterwards in the beginning of the 7th chapter of seven and seven. After that Lyra quarrels with one whom he calls Andrew, and who meant that Noah had decided fourteen animals in the box, because here it is written: "Take to you seven and seven each of the pure cattle. I agree with Lyra, who says that Noah took seven of each kind into the box, three males and three females, and then the seventh, which was also a male, which Noah could have used for sacrifice.
272 Now that the text says that Noah put into the box a pair of each kind, this must be understood only of the unclean; as such is enforced by the 7th chapter. For there must have been a greater number of clean animals; seven of each kind were put into the box.
But here we must say something about the difference between these words: living animals,
522 II, 207-209. interpretation of Genesis 6:19, 20. w. 1. 78S-791. 523
Animal and cattle. Although these words are often used without distinction, the Scriptures also use them with distinction at times: as in Genesis 1:24, "The earth brings forth living creatures. V. 24: "The earth brings forth living creatures"; item V. 20: "The waters are filled with living creatures. There it is a general designation, by which is meant everything that lives on earth and in the water. It includes chajah, remes, behemah, although one is often used for the other without distinction.
274 Moses calls the cattle here behemoth, but the four animals, Ezekiel Cap. 1, 5, are summarized under the name chajoth, which word actually means wild animals, as we call them, which do not eat hay or anything else that grows from the earth, but eat meat, as there are lions, bears, wolves, foxes. Behemoths are animals that live on the hay and herbs of the earth, as sheep, oxen, deer, roe deer.
Remes is everything that creeps and walks, and this word comes from ramas, which means to tread. And if we compare ourselves to the birds, we are also remasim; for we also walk and tread the earth, like the dogs and other animals. But actually by this are meant the animals that tread and do not raise their heads. For the animals that crawl and which we therefore call reptiles, that is, crawling animals, have a special name, and are called scherazim, as is evident from the 3rd book of Moses, and this word comes from scharaz, that is, to move, and is subsequently placed in the 7th chapter, v. 8. The little word oph is known and means a bird.
This is the difference between these words or names, although, as I said, it is not observed in some places. But all this is not to be referred to any other time than to the time after the Flood; otherwise it would follow that such wild and cruel beasts would also have existed in Paradise. However, let no one doubt that before the sin, because man was commanded to rule over all the animals on earth, there was unity not only among men, but also among the wild animals with man.
277 Although it can be clearly proved from the first chapter that the wild animals were created together with the others, their kind and nature were changed for the sake of man's sin, so that those who should have been tame and harmless animals are now wild and harmful after sin. This is my opinion; although we cannot indicate and conclude anything certain about the life before sin, because we have lost it; we can, however, make up stories and make assumptions about it.
But one might say: If the nature of animals is thus changed for the sake of sin, how was Noah able to conquer the animals, especially the wild and cruel ones? A lion can certainly not be forced, as well as tigers and leopards and what are more such monstrous and strong animals. To this, one answers that the animals have miraculously gathered in the boxes, and this seems to me also credible. For if they had not been forced by God's command to go into the box, even though Noah had to use special skill to do so, he could not, as a man, have been so strong that he could have forced such wild animals. And the text indicates both of these things; for first he says, "Thou shalt put them into the box"; then he says, "Of them all, a pair each shall go in to thee." If this had not happened miraculously, there would have been many more of them than pairs and seven.
That they therefore find themselves with pairs and with seven of themselves is a miracle and a sign that they have noticed the wrath of God and the terrible misery that was to come. Just as even unreasonable animals have a certain foreboding and foreknowledge of future changes and accidents and, as if moved by compassion, often whimper over a human being who is in obvious danger. As is seen in dogs and horses, which understand their masters' danger and give signs that they feel the same, the dogs with whimpering, the horses with great trembling and sweat. Yes, it is not uncommon for wild animals to take refuge in people in danger.
524 L. II, 209-211. interpretation of Genesis 6, 19-21. W. 1, 7SI-794. 525
If there is otherwise such a feeling and sensation in the unreasonable nature, what wonder is it that they willingly gather to Noah here, after they are warned in such a way by God of the future danger? For the text indicates that they came willingly: as history testifies and experience proves, that when either vestilence or a great war is present, the wolves, the very wildest animals find, fall not only into the villages, but also sometimes even into the cities and have refuge in man and seek, as it were, their help with humility.
II.
V 21 And thou shalt take unto thee all manner of meat that is eaten; and thou shalt gather it unto thee, that it may be food for thee and for them.
Because the flood was to last for a whole year, it was necessary for Noah to be reminded by the Lord to gather food from the herbs and fruits of the trees, so that men and other animals could live. Although there was a great wrath, so that everything that grew and came from the earth had to perish and be destroyed, God's goodness shines forth even in such a terrible accident, that he makes provision for man and other animals, so that they are preserved and through their preservation the species are preserved. But just as the chosen animals, in order that they might be preserved in the box, were strong and healthy, so also by God's providence they had such food as was convenient to their nature.
And as far as man is concerned, it is known that at that time he did not use meat for food, but only plants of the earth, which were far better before the Flood than they are now, after the earth is very spoiled by the salty water.
Therefore, one sees and feels God's providence here, by which counsel the wicked are punished, but the pious are preserved. But it is astonishing that because God punishes the wicked, he does not destroy the whole of nature, but graciously preserves it.
Providence does so that seed is preserved for the world to come.
- But if God could have easily preserved Noah and the animals through a whole year without food, as He did Moses, Ex. 24, 18, Cap. 34, 28, Elijah, 1 Kings 19, 8, and Christ, Matth. 4, 2.He created all things (for this is even greater and more miraculous) from nothing: yet, as Augustine finely said, He governs the created creatures in such a way that He leaves them their course and order, that is, God uses certain means and performs His miraculous works in such a way that He nevertheless uses the service of nature and natural means for this purpose, so that we apply Augustine's saying to our commerce here.
He also requires of us that we not reject the means and instruments of nature (for that would be tempting God), but that we use the means God has provided and created for us with thanksgiving. For if a hungry person expects food and drink from heaven, and does not want to create it for himself or ask for it from others, he would be committing sin; just as Christ tells the apostles to eat what is set before them, so Noah is commanded here to use proper means to gather food, and God does not tell him to wait until food and drink are miraculously sent down to him from heaven in a box.
The life of the monks is nothing other than a temptation from God, for they cannot abstain and still remain without marriage. Just as they abstain from some foods that God has created, so that they may be taken and used with thanksgiving by the faithful and those who recognize the truth that all creatures of God are good, and nothing is to be rejected that is accepted with thanksgiving, 1 Timothy 4:3, 4. 4, 3. 4. So also one may well use medicine; yes, one should use it, for it is a created means of preserving health by it, Sir. 38, 1. ff. So also one should study good arts and languages and, as Paul says 1 Tim. 4, v. 4. 5.
526 2- o, su-2". Interpretation of I Moses 6, 21. 22. W. 1, 794-797. 527
Thanksgiving received or sanctified by prayer."
God could have preserved Noah in the middle of the water; as St. Clement is said to have had a cell in the middle of the sea: yes, as the people of Israel, Ex. 14, 22, were preserved in the middle of the Red Sea, and Jonah, Ion. 2, 1, was preserved in the body of the whale. He did not want to do it, but wanted Noah to use wood and trees, and human skill to be practiced.
Since you cannot have such means and creatures, or they cease, you must either suffer or expect help from God: as the Jews did, standing at the sea, with the enemy behind them on their necks, and no skill nor human counsel could help them any further; so they either hoped for miraculous salvation or certainly had to die, Ex. 14, 10. ff.
III.
V. 22. And Noah did all that God commanded him.
This way of speaking is very common in the Scriptures. And this is the first text in which Noah's obedience to God is praised under such words; below, however, it is often repeated: Moses or the people did everything that the Lord had commanded them. Noah is praised as an example, because he did not have a dead faith, which in truth is not a true faith, but a living and active one, because he obeyed God's commandment. And because he also believes what God promises and threatens, he diligently carries out all that God commanded him to build the box, to gather the animals into it, and to eat the food. In this Noah's faith is especially praised, that he stays in the right middle road and does not add to God's commandment, nor change it, nor take away from it; but just stays with it, that he hears that God commands him.
For this is the most common and at the same time the most harmful pestilence in the church, that one changes that which God has commanded, or
order something more about it. For just as there is only one right course and middle place on which we are to walk, so those who keep too much to the left side sin, because they do not do or despise what God has commanded. But those who keep to the right side and do more than God has commanded, as Saul did when he spared the Amalekites, 1 Sam. 15:9, sin also and more than those on the left; for there is added praesumptio pietatis, that is, such a delusion that one does well and godly in it. And since those on the left cannot excuse their error, they think they have done very well.
And this case is very mean. For God is wont to command mean, lowly, ridiculous, and at times even annoying things. Reason, however, takes pleasure in what is apparent, and either despises the common thing, or accepts it with displeasure: as the monks despised domestic works, and chose others that had a better appearance. And because the common man hears that in the gospel common works are praised, he despises the gospel as a common and bad doctrine, in which there is nothing special nor praiseworthy. For what seems to be great teaching when one teaches that servants should obey their masters, children their parents? Which then learned papists not only despise, as everyone is aware of it beforehand and it has been taught by others before, but also ridicule it, and look for something special, which is either taken for wisdom, or has an appearance that it is difficult and therefore praiseworthy. So mad and nonsensical is human wisdom.
292 But as it is commonly said that one should not look at who he is who says something, but at what is said, because even those who teach others lack and err in some things, so one should reverse this rule when dealing with God's commandment and right obedience. For here one should not look at what is said or commanded, but at who is the one who says it. For if you want to look at what is said in God's commandments, and not at who says it, you will easily stumble; as the
528 L. n, 214. 215. Interpretation of Genesis 6, 22. W. 1, 7S7-7S9. 529
The example of Eve, Genesis 3:6, shows. For this one, since she does not consider who he is who commands her, but only looks at the commandment, she considers eating an apple a trivial thing. But see what harm has come to the whole human race.
But he that looketh on him that commandeth, considereth the greatest thing, even that which seemeth to be the least. The papists consider it a small thing to be an authority, husband or wife, to raise children 2c. But experience shows that these are the greatest works that human reason cannot understand. And I see that the most holy and the most spiritual have at times stumbled horribly. Therefore, if we look at the Lord, it will be easy to find that although what God commands seems to be a mean and lowly thing, it is nevertheless the most high and cannot be kept or fulfilled by any man unless he is helped to do so by God.
For this reason the papists, who look only at outward appearances and veneer, like a cow at a new gate, may well belittle domestic and political works, and dream that they do other and much more perfect works; but truly, because they are shameful adulterers, blasphemers, thieves, and disgracefully squander and murder the goods of the church, they bear living witness against themselves that they cannot at all attain nor keep these low and mean commandments of the rule of men and the world.
What then is this holiness of which they boast so greatly? It is that they eat no meat for some days, commit themselves with certain vows, and choose for themselves special works. But, dear one, tell me, who has commanded you to do this? No one. Therefore, they ask nothing about what God has commanded and ordered to be done.
but arrange other things over it, of which God has commanded nothing.
Therefore this rule should be kept with great diligence, that we regard not what is commanded us, but who is he that commandeth us. He who does not do this will often take offense at the work that seems either small or inconvenient. But let us praise God as wise and gracious, and take it for granted that everything He commands is very wise and best commanded, even though reason judges otherwise.
The papists do harm to this wisdom of God, because they despise the works commanded by God as little and presume something better and more difficult. Therefore, God cannot be reconciled with such works, but is rather angered by them, as the example of Saul, 1 Sam. 15:9 ff. shows. Saul thought that God was too foolish, lazy and cruel to destroy the Amalekites with all their possessions; therefore, he found a softer and more convenient counsel and kept the cattle for sacrifices: but what was this but to consider himself wise, but God foolish?
Therefore Moses is right here to praise the obedient Noah and to say that he did everything God commanded him. For this is to consider God wise and kind. He did not dispute about the work, as Adam, Eve, and Saul did to their great detriment; but followed the majesty of Him who had commanded him, and he was satisfied with that, even though he was commanded to do things that were clumsy, impossible, and inconvenient. He closed his eyes to all such annoyance and passed by, relying only on what God had commanded him. Therefore, this is a well-known text, according to hearing, but according to doing and keeping, it is known to few and is very difficult.
530 s. II. SI". 217. Interpretation of Genesis 7, 1. W. 1, 800-301. 531
The seventh chapter.
First part.
How Noah was commanded to go into the box, and proved obedient to the same.
V. 1. And the LORD said unto Noah, Go into the box, thou, and all thy house.
I. Now that the great building of the box is built and finished, God tells Noah to go into it, because the time of the flood, of which the Lord had told him a hundred and twenty years ago, is now at hand. This is all so that Noah would understand that God would take care of him, and not only that, but also that he would have, as Peter says in 2 Epistle I, 19, a rich and abundant word, so that his faith would have strength and comfort in such distress. Because he had told the world about the flood for longer than a hundred years, he was undoubtedly challenged and afflicted by it in many ways.
In addition, this wrath, as I have often said, was terrible and great, and a human heart, especially in the first world, in which there were more pious people than now, could not comprehend or understand that God would destroy the entire human race, excluding only eight people, through the Flood. Therefore, Noah, as a holy, righteous, kind and compassionate man, will have often experienced many a struggle in his heart, and will not have heard the voice of the Lord without great sorrow, so that he threatened all flesh with destruction. For this reason, it was necessary for God to comfort and strengthen the faith of a fearful and sorrowful man with a rich word, so that he would not fall into doubt.
3 For the Lord to call him to go into the box is as if he had said to him, "Do not doubt, it will surely be done.
and the time has already come for me to bring my punishment on the unbelieving world. But you shall not tremble nor be afraid (as faith also becomes very weak in the saints at times), I will take care of you and your house. Such a thing would have been impossible for us to believe, since we must necessarily conclude that everything is possible for God to do.
But here again Moses keeps his way of speaking, that he says: "The Lord spoke. And I am particularly inclined to think that these words were not spoken from heaven, but were spoken to Noah by a man. For although I am not opposed to the idea that such things could have been revealed to him by an angel or the Holy Spirit, yet if it can be said that God spoke through men, then it should be done in honor of the ministry. Thus I have said above that many things of which Moses writes that God spoke them were spoken through Adam. For even if God's word is spoken by a man, it is nevertheless truly God's word.
(5) Since Methuselah, Noah's grandfather, died just this year when the flood came, it does not seem inconvenient to me that we consider this to have been Methuselah's last voice (for Lamech, Noah's father, died five years before the flood) to his grandson and, as it were, his testament, that he may have said to him on his deathbed: Dear son, as you have hitherto been obedient to the Lord and have waited in faith for this wrath, you have also experienced that God has faithfully protected and preserved you against the wicked: so you shall not doubt in the future, the pious God will take care of you. For now it is time for the end to come, and not only my end, which is an end of grace, but of the whole human race, which is the end of the world.
532 n. n, 217-220. Interpretation of Genesis 7, I. W.i. "u-M7. 533
This is the end of the wrath. For after seven days shall the flood arise, of which thou hast so long spoken unto the world, but in vain. So I consider these words to be spoken by Methuselah himself, but they are attributed to God because the Spirit of God spoke them through Methuselah. And so I gladly interpret such things, where it can be done (as here in this place), in honor of the ministry of preaching. For since it is certain that Methuselah died this very year when the flood came, one can safely think that these were his last words to his grandson Noah, who heard his words and accepted them as if they were God's words.
006 The Jews also have their peculiar thoughts concerning these seven days, that these seven days should be given in honor of the hundred and twenty years of Methuselah, that his seed might mourn him: neither is there any harm in such thoughts; for his pious generation shall have done that which is due.
(7) However, the foregoing understanding of the ministry is not only credible, but also useful. For it is certain that God does not always speak miraculously and by special revelation, especially where the ordinary ministry of preaching is concerned, which he has ordained for the purpose of speaking to men, teaching, instructing, comforting and admonishing them.
- and God has earnestly commanded His word to parents, as Moses often says, "You shall say these things to your children," Ex. 13, 14; then to the teachers in the church, as Abraham says Luc. 16, 29: "They have Moses and the prophets, let them hear the same." For where the office of preaching is, we are not to wait for any revelation, either inwardly or outwardly, or else all the states of life would be confused; but so it shall be: in the church the preacher shall teach, in the council-house the authorities shall rule, the house-rule shall be ordered by father and mother. For these are all the offices of men ordained of God: therefore they shall be used, and no other revelation shall be looked to.
(9) But I am not opposed to Noah hearing the Lord after Methuselah's death.
talk. For God speaks to people in two ways: First, and commonly, through the public ministry of preaching, that is, through the parents and teachers in the church; second, through inward revelation or the Holy Spirit. But this he does only in special dealings and very seldom. Therefore we should know that we should not abandon the word and wait for new revelations, as the enthusiasts do. For this is where erroneous spirits come from, who then confuse the world with their dreams, as the example of rebaptism shows.
For I have seen thee righteous before me at this time.
(10) This is certainly a terrible picture of the first or "former world", as St. Peter calls it in 2 Epistle 2:5, and it can be seen as if he compared something special to our world with this word. For what more abominable thing can be said than that we hear here that Noah alone is righteous before the Lord? And there is a similar picture of the world in the 14th Psalm, where it is said in v. 2. 3. that the Lord looks down from heaven on the children of men, and sees if anyone is wise and asks after God. "But they," he says, "have all gone astray, and are all unfit; there is none that doeth good, not one."
- And this judgment of the world rhymes well with the saying of Christ Matth. 24, 38. 39; because the last times are to be like the time of Noah, Christ says Luc. 18, 8: "When the Son of Man comes, do you think that he will also find faith? Therefore it is terrible to live in such a wicked and godless world. Now is still, praise God, because we have the light of the Word, a golden time. For in our church the sacraments are in proper use; pious and God-fearing preachers teach God's word loud and pure; the authorities, though weak, are not yet so bad that they cannot be hoped to improve. But Christ's prophecy speaks of a terrible time, namely, that it will come to pass that when the day of the Lord is at the door, there will be no righteousness in the world.
534 L. n, 2S0-2W. Interpretation of Genesis 7, 1. W. 1 , 807-809. 535
The teachers who have been created will be nowhere to be found, and the church will even be suppressed by the wicked. We are also threatened with similar advice from our adversaries. For the pope and his ungodly rulers are determined that the ministry of preaching should be abolished altogether, and that everyone should be allowed to believe what he wants; but the righteous preachers should all be suppressed or corrupted and kept from perseverance with gifts and presents.
(12) Therefore, we should pray all the more diligently for our descendants and work earnestly so that the teaching may be inherited by them purely and righteously. For if there had been more godly teachers in Noah's time, it might have been hoped that more pious and righteous people would have been found. But because there were so few of them, that Noah alone is praised as righteous, it can be assumed that the pious teachers were either strangled or let themselves be led to heresy and idolatry, so that Noah, "the preacher of righteousness," as St. Peter calls him in 2 Epistle 2:5, remained righteous alone. And after the rule of the authorities was turned into tyranny, and the rule of the house was disrupted by adultery and fornication, how could the punishment have been omitted any longer?
(13) We also have to wait for such a danger, since the last times will be like the time of Noah. And the pope and bishops spare no effort so that the gospel may again be dampened and well-established churches may be disturbed. Thus the world strives with all its diligence for such a time that would be like and similar to Noah's time, in which the bright light of the gospel would be extinguished and everyone would live in error and darkness. For when the preaching will be abolished, neither faith, nor prayer, nor the righteous use of the sacraments will be able to exist.
14 Moses writes here that the previous world had such a form at the time of Noah, since it was, as it were, the youth of the world and the best part, and everywhere the most important of all.
The people who were the finest and, for the sake of their long lives, the most skilled and experienced. How will we fare in this nonsensical age of the world? Therefore, we should not put off caring for our descendants, but pray for them daily.
(15) Just as the first world was highly corrupt, it was also subjected to terrible punishment, so that not only the adults, who had angered God with their sins, perished, but also the innocent youth, who neither understands nor knows what is right or left. And no doubt many of them will have been deceived by their simplicity. But God's wrath makes no distinction here, but assaults and corrupts the old with the young, the witty and understanding with the simple-minded.
16 Such a terrible punishment also moved and caused St. Peter, the apostle, that he led out like a mad or possessed man with such words, which we still cannot understand to this day; for thus he says 1 Epist. 3, 19. 20.: "Christ, made alive according to the Spirit, went in the Spirit and preached to the spirits in prison, who did not believe, since God once waited and was patient in the days of Noah, when the ark was prepared, in which few, that is, eight souls were kept by the water" 2c.
This is certainly a strange judgment and almost a foolish speech, so that the apostle has presented this terrible spectacle, as it can be seen. For Peter indicates with these very words that there might have been an unbelieving world to whom the deceased Christ preached after his death. If this is true, we cannot doubt that Christ would have brought Moses and the prophets to the same prison, so that he would make a new and faithful world out of the unbelieving world. St. Peter's words are actually based on this opinion, although I do not want to say anything certain about it.
18 Nevertheless, there is also no doubt that those whom he calls an unbelieving world are not godless despisers and tyrants, of whom it can certainly be said that they are damned.
536 L.II, SW SSt. Interpretation of Genesis 7, I. W. 1, 809-812. 537
if they had perished in their sins. But it can be seen that he calls the young children and others, whom their simplicity has prevented from believing, an unbelieving world. For they have been carried away and carried away by the world's adversities, not unlike a strong river, so that they have perished at the same time, and only eight souls have been preserved.
19 In this way Peter strongly emphasizes the great and terrible wrath of God, and yet at the same time praises the patience of God, that he did not deprive those of the saving word who at that time did not believe or could not believe, because they waited for God's patience, nor could they be persuaded that it would come to this, that God would put the whole world into such terrible punishment.
(20) But how this came about we do not know. But this we know and believe, that God is marvelous in his works and is able to do all things. He who therefore was able to preach alive to the living was also able to preach after his death to the dead. For he hears, feels and grasps everything, even though human reason cannot understand such things. But it is no disgrace to us if we do not know some of the secrets of the Scriptures, for the apostles had their own special revelation, and anyone who would dispute much about it would be presumptuous and foolish.
(21) Such a revelation is this also of Christ, that he taught the souls of those who perished at the time of the flood. On this not badly can be drawn the article in the faith that Christ has gone to hell. St. Paul also had a revelation of paradise, of the third heaven, 2 Cor. 12, 2. 4. and other things, which are no disgrace to us, even if we do not know them. But it would be presumptuous of anyone to be regarded as knowing it. St. Augustine and other teachers also have many speculations when they speak of such things: but who would not believe that the apostles had such revelation, which Augustine and others did not have? Now we come back to the text.
(22) As I said, this is a terrible picture of the world, that God shows that He has seen the one Noah righteous before Him, and remembers neither the little children nor others who were innocently deceived. But we should notice the little word "before me". For this indicates that Noah was not only justified as far as the other tablet is concerned, but also as far as the first tablet is concerned, that is, that he believed in God and sanctified His name, preached and called upon Him, thanked God and condemned false teaching 2c. For to be righteous before GOD is to believe in GOD, fear GOD, not. To say mass or to help souls out of purgatory, to become a monk 2c. as was taught under the papacy.
(23) And this word is also to condemn the former world, because it despised the works of the first table, and was also evil and corrupt at the other. For Noah laughed at them and mocked them like a fool, condemning his teaching as heresy, yet he ate and drank in safety and lived well and joyfully, Matt. 24:38. Therefore Noah was not righteous before the world, but a condemned sinner.
24 Therefore God, or his grandfather Methuselah, comforts him with this word, that he should not turn to the blind and ungodly judgments of the world, nor ask what the world is like or what it says, but that he should close his eyes and ears and pay attention only to God's word and judgment, so that he may believe that he is righteous before God, that is, that he is pleasing and pleasing to God.
(25) And truly this was a great faith of Noah, that he could believe such a word. I, for one, could not have believed it; for I feel how hard it is when all men's judgments go against one alone and condemn him. How we are condemned not only by the pope, but also by the Sacramentarians, Anabaptists, and other innumerable judgments. But this is all a joke and child's play, if one compares it with the righteous Noah, who, without his children and pious grandfather, does not find a single person in the whole world, who is condemned either by his religion or by his religion alone.
538 6- ll, 224-22S. Interpretation of I Moses 7, 1-3. W. 1, 81S-A5. 539
life. We have, praise God, many churches that are at one with us, and our pious princes do not refuse any danger to which one must submit for the sake of protection of doctrine and religion. Noah did not have such patrons and protectors, but in addition had to see that his adversaries had been idle in quiet peace and had had good lazy days and pleasure. If I had been there, I would truly have said, "Lord, if I am righteous and please you, but they are unrighteous and do not please you, how is it that they are so well off and have everything? Why doest thou do them so much good in all manner of things? whereas I, with mine own, have all manner of trouble, and am almost forsaken of all help? And what can I say, I would have to despair in such distresses, if God did not give me the spirit that Noah had.
(26) Therefore Noah is a very glorious and beautiful example of faith, who steadfastly, like a hero, stood against the judgment of all the world, and could believe that he was righteous, but the rest of the world was wrong.
27 When I consider the noble men Johannes Huss and Jerome of Prague, I must marvel at their undaunted courage and steadfastness, that these two have been allowed to stand against the judgment of the whole world, against the pope, emperor, bishops, princes, colleges and all schools in the entire empire.
(28) And it is very useful to look at and contemplate such examples often. For since this battle with the world is strengthened and sharpened by the prince of the world, who dares to strike despair into the heart with his fiery arrows, we must be prepared not to give way to the fierce enemy, but to say with Noah: "I know that I am right before God, even though the whole world condemns me as a heretic and unjust and falls away from me. For so the apostles also fell away from Christ and left him alone, Matth. 26, 56, but he says: "I am not alone", Joh. 16, 32. So the false brothers left Paul, 2 Tim. 4, 16. Therefore this is not a new or unusual thing.
Danger. Therefore, one should not despair even in this, but remain bold and undaunted over the pure doctrine, as it also curses and condemns the world.
V. 2, 3: Of all the clean livestock, take to you seven and seven, the male and his female. But of the unclean cattle take one pair each, the male and his female. And like unto them of the fowls of the air, seven and seven, the male and his female; that seed may live upon the face of the whole earth.
(29) It seems that God takes a special pleasure in talking to Noah, so he is not satisfied with telling him once what to do, but repeats one thing in one word, which reason considers useless talk. But to such a heart that wrestles and struggles with despair, nothing can be too much nor enough for it to be informed of God's will. God looks at this effect of a tempted heart and keeps repeating the same thing, so that Noah can understand from this rich conversation and many words that he not only feels abandoned, even if the whole world has abandoned him, but also has a kind and favorable God who loves him so much that he almost, as it seems, cannot get enough of talking to him. This is the reason why the same thing is repeated here. But I have said above how God spoke to Noah, namely not from heaven but through a man.
(30) As for grammar, this place shows that habehemah means not only cattle, that is, the larger animals, but also the smaller ones that are used for sacrifice, such as sheep, goats, and the like. For the way of sacrificing was not first invented or ordained by Moses, but has always been in the world, inherited and passed on from the patriarchs to their descendants; as the example of Abel in Genesis 4:4 shows, who offered sacrifices to the Lord from the firstlings of his cattle.
- by the way, I have said above at the end of the sixth chapter, how it is to be compared and rhymed together, that God here means to take into the box "seven each", above
540 k- N, 22S-228. interpretation of 1 Vtose 7, 2-12. W. I, AT-8S0. 541
but "one pair each" alone. Therefore it is not necessary to repeat. Because Noah was miraculously preserved, he thought he had to add the seventh individual animal to the three pure pairs, so that he could thank God after the Flood for His gracious help and salvation.
V. 4. For yet seven days will I cause it to rain upon the earth forty days and forty nights, and I will destroy from the face of the earth every living thing that I have made.
Here you see how diligently God assures Noah and makes him certain of all things. He appointed seven days; after these, he said, the rain would follow forty days and forty nights. But he uses special, emphatic words, saying, "I will cause it to rain"; for it was no ordinary rain, but at the same time the windows of heaven and the depths were opened (v. 11), that is, first much water poured down from heaven, and then also a great force from the earth. For it must have been a great quantity of water that went up fifteen cubits above the highest mountains. Therefore it was no ordinary rain, but a rain of the wrath of God, so that God wanted to destroy "everything that has a being" on earth. For because the earth was corrupt, the Lord also corrupts it, and because the wicked contend against the first and the second table, God also contends against them with heaven and earth.
Therefore, this history is a certain proof that although God is patient and long-suffering, He does not always leave the wicked unpunished. For since, as Peter says in 2 Epist. 2, 5, "He did not spare the former world," He will much less spare the popes or emperors who persecute His word. How much less will he also spare us who blaspheme his name, because we do not live according to our profession and faith, but sin wantonly against our conscience every day! Therefore, we should learn to fear God and accept His word with humility and be obedient to it, otherwise the punishment will also seize us, as Peter says.
V. 5-10 And Noah did all that the Lord commanded him. Now he was six hundred years old when the waters of the flood came upon the earth. And he went into the coffer with his sons, and with his wife, and with his sons' wives, before the waters of the flood: and of the clean cattle, and of the unclean, and of the fowls, and of all the creeping things that creep upon the earth, there went into the coffer unto him in pairs, male and female, as the LORD commanded him. And when the seven days were expired, the waters of the flood came upon the earth.
34 This can be understood from the foregoing. And with this, Noah's faith is praised, that he obeyed God's command and entered the ark with his sons and their wives with constant faith. God could have preserved him in countless other ways; He did not use this way, which seems foolish, as if He knew no other; for what could be impossible to Him who preserved Jonah in the midst of the sea and in the belly of the whale for three days? Jon. 2, 1. ff. "Now by this manner is praised Noah's faith and obedience, whom this way to receive, pointed out from heaven, nothing vexed, but accepted it with simple faith.
Second part.
How the flood broke in and devastated everything.
V. 11, 12: In the six hundredth year of Noah's age, on the seventeenth day of the second month, that is, the day when all the fountains of the great deep broke out, and the windows of heaven were opened, and rain fell upon the earth forty days and forty nights.
35 Here we see that Moses is very rich and superfluous in words and always repeats the same thing to the point of annoyance. For how often does he remember the animals? How often does he say that Noah went into the box? How often does he say that Noah's sons went into the box with him? But this alone must be judged.
542 k. II, 228-W1. Interpretation of I Moses 7, II. 12. w.I, SSV-SW. 543
Let spiritual people do this, for they alone know and see that the Holy Spirit does not repeat anything in vain.
Others, however, who are weak in spirit, may think that this is why Moses so often repeats and imagines the same thing, that when he wrote this, God's anger was so intense in his heart. For grieved and upset hearts like to repeat one thing; as David, 2 Sam. 18, 33, repeats the complaint of his son Absalom. So this repetition here indicates that Moses had taken these things deeply into his mind and was deeply distressed about them. For this image of wrath hovers so much before his eyes and ears that he cannot refrain from it; he must think of it often, even with the same words.
(37) Poets and historians do not do this, but they present a thing with various effects, they present it in a large and extensive way, and they have many words. But Moses uses short words, but repeats them often, so that the reader, after so much recollection of such important things, may think for himself, and not see and read in others, but experience in himself the true affects or movements of the heart.
(38) It can be seen that Moses, with such constant repetition, not only wanted to portray a picture of his heart, which was most grieved at the description of these things, but also that Noah, full of the Holy Spirit and ardent love, was grieved and sorrowful to death over the future great disaster, and after seeing that he could neither advise nor help, could do nothing else but mourn and lament such distress. For he has seen the certain destruction that should befall the wisest, noblest and bravest of men. So David mourns his son Absalom, because he cannot help him to live, 2 Sam. 18, 33. And so Samuel mourns, because he sees that Saul is finished, 1 Sam. 16, 1.
39 Therefore, this is not a vain tautology or repetition, for the Holy Spirit does not drive vain and unnecessary words, as the coarse and sated spirits think, who read the Bible soon when they read it.
But the Holy Spirit has herewith indicated to the reader that he should not think that he is concerned about a little thing with these words. And yet Moses, even in such repetition, indicates some things that are not found in all the Gentile Scriptures, such as that he writes that Noah entered the ark in his six hundredth year in the other month and seventeenth day of the other month.
(40) This is the subject of dispute here: When did the year begin? There are two delusions about this. The first is that the beginning of the year is the joining of the sun and the moon, which occurs first before the equinox in spring. Therefore in the 2nd book Moses Cap. 12, 2. the same moon is called the first. If the Flood came in the other moon and on the seventeenth day, it came almost at the end of April, that is, at this time, when the year is most beautiful and the world is green again, the birds are singing, the cattle and animals are happy and cheerful, and a new form of the world appears after the harsh winter. But it was all the more frightening that death and destruction of all things would come, since one hoped for joy and, as it were, a new life for all creatures. And to these thoughts rhyme also the words of the Lord Christ Matth. 24, 38. where he compares the last time of the world with the time of Noah and says of eating and drinking, free and other signs of joy.
The other opinion of the beginning of the year is that it begins with the new moon, so first before the equinox in the autumn is, when one has collected everything from the country. But they put the beginning of the year here because Moses calls the same moon the beginning of the year. And this beginning of the year they call the beginning of the civil year, but that at the equinox in spring they call the beginning of the ecclesiastical year; for Moses' ceremonies and celebrations last from that time until day and night are equal in autumn.
Now Moses speaks of the common year,
544 L.H, S3I-W3. Interpretation of Genesis 7, 11. 12. W. 1, 82S-8W. 545
so is the deluge!) invaded in the autumn moon or October, which opinion Lyra is also. And it is true, the autumn and winter is more convenient for the rule because of the wet signs. In addition, because Moses writes afterwards that Noah had left the dove in the tenth moon, which came again and brought a green olive branch, so it can also be seen as if it is right, if one sets the beginning of the Flood in October.
(43) But I do not like this reckoning of the Jews, that they make two beginnings of the year. For why do they not take four beginnings? Because there are four times in the year, distinguished by the equinoxes and the solstices; therefore the beginnings of these times must be distinguished. Therefore, it is much safer to follow the order that God has made: according to it, April, or the new moon, is the first month after the equinox in spring. For that the Jews also put a beginning of the year in the autumn, because the equinox in the autumn of the year is called the end, they do this out of ignorance; for Moses calls the same time of the year the end for no other reason than that the work in the field had come to an end and all the fruit had been harvested and gathered.
(44) Therefore this is my opinion, that the flood came in the spring, when everyone took comfort in the new year and hoped for it. For the death of the wicked is such that they fall to the ground when they say, "There is peace, there is no danger," 1 Thess. 5:3. And nothing hinders such a mind that is written afterward of the green olive branch; for some trees are green for and for, as the box tree, the firs, spruces, cedars, laurels, olive trees, palm trees 2c.
(45) Now what is this that Moses says about the wells of the great deep being broken open; item, about the windows of heaven being opened? For such things are not read at all in all the Gentile writings, though they have searched out the secrets of nature with great diligence. But you must distinguish here so that you understand the depths of the earth for another thing, the cloudbursts
or window of the sky for another and the rain also for another. Rain is common, but the windows of heaven and the depths being opened is an unusual and tremendous thing.
Here the teachers are almost all silent and do not interpret anything. But we know from holy scripture that God, through his word, has appointed and prepared a place for man and other animals to dwell in the dry land above the water, contrary to nature. For it is against nature that the earth floats above the water. For if you throw a ball of earth into the water, it will soon sink; but the dry land floats above the water by the power of the word, by which the sea has its purpose, as Solomon says, Proverbs 8:29, and Job, Cap. 38:11. 38, 11. And where by the power of the word the water would not be kept within its purpose and circle, it would break out and devastate everything. Therefore our lives are protected at all times and miraculously preserved by the Word; as the floods over certain regions prove, that is, when at times a whole city or country is drowned by a body of water, as a testimony that we would have to fear and feel such danger every day if God did not protect us in particular.
(47) As the water is under us and under the earth, so is the water above us and above the heavens. Which, if it fell by its nature, would in a moment be consumed by water. The clouds hover over us as if they were attached; and how much great terror they cause when they let themselves down at times! But what would happen if they all fell down? As they would fall down according to their nature, if they were not fastened by the word and kept in their place.
(48) Thus we are surrounded by water everywhere, and have nothing more to protect us than a roof or covering made up of the softest matter of all, that is, the air we breathe. This carries the clouds and holds up such a great load of water, not because it is so by nature, but because of God's command or the power of the Word.
546 L.n, WS-W5. Interpretation of Genesis 7:11-16. W. 1, 820-828. 547
(49) When the prophets look at such things, they marvel at them, for this is both contrary to nature, first, that such a great burden floats and flies and yet does not fall. But we, who are as it were blinded by the daily habit of such things, do not see them, nor do we wonder at them. That we are not covered every moment with water, which is under and above us at the same time, we have to thank the divine majesty, which arranges and maintains the creatures so wonderfully and for this reason is to be praised and glorified by us.
50 This is the reason why Moses says here with a diligent and clear word that these were broken out. For he wants to indicate that they were closed by divine power and, as it were, sealed with a seal of God, as they still are today; God, however, did not open them with a key, but tore them out by force, so that the sea, as it were, overflowed. covered everything with water. But let no one think that God had a hand in this, because it is said here that he broke open the depths. For the Scripture speaks according to our understanding and indicates that God has imposed it and no longer stopped the waters, nor increased them with the word, but has let them go out and rage freely according to their nature. That is why the sea was overflowing, so that it seemed to be overflowing.
It is said that in HĆ¼lle, which is in our neighborhood, a salt well called the German Spring is said to swell and rise so violently for some time that it overflows where it is not drawn. It is also said that at one time the city of Halle was ruined by such a violent outpouring of this well. If a well was able to do this, what do we think happened when the sea and all the waters poured out such a quantity of water? That is why the people were rather hurried, because they became aware of the danger. For where could they have fled, when all the waters poured out so mightily?
52 Not only has this happened, but the windows of heaven have been opened, which were closed before the same time, as Moses indicates with this word.
They are the same as they are today. The world may have thought that such an opening was impossible, but its sins have made it possible.
- Moses calls windows nothing else than openings of the sky. For when it rains now, it seems as if the water penetrates, as it were, through the pores of the clouds. But at the time of the Flood, it did not go through the pores, but out of the windows with all its might, as if a great barrel of water were poured out with violence and suddenly, or a hose of water were broken in two. Moses also uses the words so that it appears and seems to us to be so.
For this reason, water has penetrated the earth with all its force, both from heaven and from the lowest depths of the earth, until finally the whole earth has been covered with water and the fertile whole earth has been corrupted by the salty water. One does not read anything of this kind in other books or writings: only the holy Scriptures indicate that this happened to the world, which thus surely sinned, and that through God's goodness the waters hanging on the clouds are still stopped today, which otherwise by their nature could do nothing but fall with great force, as happened in the Flood.
V. 13-16. On the same day Noah entered the box with Shem, Ham and Japheth, his sons, and his wife, and his sons' three wives, and all kinds of animals after their kind, and all kinds of cattle after their kind, and all kinds of creeping things that creep upon the earth after their kind, and all kinds of birds after their kind, and everything that could fly, and everything that had a foot; All these went to Noah into the box of pairs, of all flesh, having a living spirit within; and these were male and female of all flesh, and went in as God commanded him.
55 Here Moses begins and makes wonderful words, so that such an abundance of words might well hurt tender ears, that he repeats the same thing so often and, as it can be seen, without any fruit. He does not have enough of it, that he says in general "all kinds of things".
548 L II. WS-2S7. Interpretation of Genesis 7:13-16. W. 1, 828-831. 549
Birds", but makes three kinds of birds. Among these is zipor, which is commonly understood to mean a sparrow. But this text sufficiently indicates that it is a generic word for all or even many birds, so it is undoubtedly taken from their song or voice, Zi, Zi. Thus he also makes three kinds of animals. After that he also uses many words in the description of the Flood. He says that the waters took over, grew and covered the whole earth. And since he then tells what followed such waters, he is also of many words: "All flesh", he says, "perished"; "All that had edema died"; "All was destroyed" 2c.
(56) But I have said above that Moses repeats the same thing against his custom, so that he forces the reader, as it were, to stand still and to recognize and consider such a great thing a little more diligently. For this is such a wrath, which no one can sufficiently consider or interpret, that it destroys not only man but all his possessions and goods. Therefore he wants this wrath to awaken the hardened sinners who feel no sin.
Therefore these are not idle or forgiven words, as industrious and spiritless readers consider them to be; but they provoke us to the fear of God, and present the matter to us as clearly as if we saw it before our eyes: that by contemplating such a great wrath we may be humbled and begin to fear God earnestly and to refrain from sins. For it can be seen that Moses did not write such things without many tears. For he sees this spectacle of divine wrath so completely with his eyes, heart and mind that he cannot refrain from it; he must repeat it often. He does it, however, without a doubt with the intention that he may leave such thorns in the hearts of pious readers, which stimulate and drive them to the fear of God without interruption.
(58) But it is useful for us to picture this thing before our eyes and to look at it for a long time. For how do you think it would have made sense to us if we had come into the box and seen how the water was violently closing in on all sides?
and the poor people swim so miserably in the water and perish without all help and salvation? But we should think that Noah and his sons were also flesh and blood, that is, such people who (as he says in the Comedy) thought that everything that is human could also affect them. Now they have sat in the box forty days, before the box was raised from the earth. In such a time everything was destroyed, which had lived on the earth from humans and animals. They saw such misery with their eyes: who would doubt that they were not moved by it in the most extreme and violent way?
(59) Now the box floats in the water an hundred and fifty days, in the wind, in the waves, and in the water, not having a harbor and a ford, nor a man's company. Therefore they are now and then beaten and driven by the water and wind, as if they had been expelled and cast out of the world. Is it not a miracle that these eight people did not die of fear and sadness? But surely we have stony hearts and are sticks and stones ourselves, that we can read such things with dry eyes.
(60) What is the crying, wailing and weeping when we stand on the shore and see a boat overturned and the people in it miserably drowned? Now there is not one boat overturned, but the whole world in the water, which is not only full of grown men and old men, but also of young children; nor are they all wicked and ungodly men, but also many simple women and virgins, who have all perished at the same time. Therefore we should consider that this great affliction moved Moses to speak so many words, so that he might also give us cause to consider such great things diligently. And Noah had such wonderful faith that he was able to comfort himself and his family with the hope of the promised seed, and indeed he considered this promise greater than that the whole world had perished.
V. 16-24 And the Lord closed behind him. Then the flood came up forty days.
550 8. 11, 287-280. interpretation of I Moses 7, 1624 . w. 1, 831-838. 551
And the waters increased, and lifted up the box, and carried it above the earth. So the waters overflowed and grew very much on the earth, so that the box rode on the waters. And the waters overflowed, and increased so much upon the earth, that all the high mountains under the whole heaven were covered. Fifteen cubits high the waters went over the mountains that were covered. Then all flesh that crept upon the earth perished, of hangers, and of cattle, and of beasts, and of all that moveth upon the earth, and of all men. Everything that had a living breath in the dry land died. So everything that was on the face of the earth, from man to beast, and to creeping things, and to the hangers under the heaven, was destroyed from the earth. Only Noah remained, and all that was with him in the box. And the waters stood upon the earth an hundred and fifty days.
The box stood for forty days on a level ground, but at the same time the waters increased so that they carried the box upward, so that it floated in the water for a hundred and fifty days. This was indeed a long voyage, full of mourning and weeping. Nevertheless, Noah comforted himself with his people of faith and did not doubt God's goodness, after they had recognized his care for them in the construction of the box, in the provision of food and other necessary things, and finally also in the fact that he had closed the box for them after the flood became violent.
(62) But here there is a question: How is God true, who has subjected the earth to man to build and to rule over it? For God did not create the earth to lie desolate, but that it should be inhabited and bear its fruits to man. But how does this rhyme with this will of the Creator, that he corrupted the whole human race down to eight souls? I do not doubt that this argument will have moved both the Cainites and the godless descendants of the generation of the pious, so that they did not give Noah, when he preached about the Flood, the same reasoning.
have believed. For how is it consistent that God says to Adam and Eve: "You shall reign on the earth"; but here he says to Noah: "The water shall become mighty and destroy all people"? That is why they considered Noah's preaching ungodly and heretical.
- As the prophets' writings testify, the priests and kings did not believe the threats of imprisonment by the Assyrians and Babylon, for they knew the glorious promises, such as: Psalm 132:14: "This is my rest forever; here will I dwell, for it pleases me"; item Isaiah 31:9: "This is my hearth and fire." Therefore they considered it impossible that the city or the temple should be destroyed by the Gentiles. And the Jews, however poor and miserable they are, still hold fast to this day to this promise, that they are God's people and heirs of the promise made to Abraham and the fathers.
- so the pope blows himself up with the promises that happened to the church, as Matth. 28, 20.: "I am with you always, to the end of the world". Joh. 14, 18: "I will not leave you orphans"; Luc. 22, 32: "I have prayed for you that your faith may not cease" 2c. Although he sees and feels God's wrath, he is so entangled and captivated by these promises that he lets himself and his people dream that his seat and power will remain firm and unshaken. That is why the papists defy us with the name of the church and put themselves off to all kinds of happiness and welfare, as if they could force God to provide them with such a church as they desire and dream of.
Therefore, this question is right here: How does the Flood, by which the whole human race is corrupted, coincide with God's will, who created human nature, with the promise or gift of dominion? And what is answered to this question may also be answered to the other by the Church, namely, that God remains true and sustains and governs His Church, but in such a way that the world neither sees nor understands.
552 D- n. 240-242. interpretation of Genesis 7:16-24. W. 1. 83S-83S. 553
nor understands. He lets the pope at Rome with his own in this delusion that he is the church, lets him be sure of it and use his majesty and great name; but in truth he has cast him out of his church and rejected him, because he rejects the word and performs idolatrous services.
But God has chosen another church that accepts His word and flees idolatry, but is oppressed with the cross, scorn and shame, so that it is not considered a church, but a heresy and a school of the devil. Thus St. Paul says Rom. 2, 17, that the Jews do not fear God, but boast of the law and of God, and yet deny God, revile and anger Him. But because the Jews, who boast as if they were God's people, do so, God is building a church for Himself from the Gentiles, who boast of God rightly and truly and accept His word.
- But who will therefore prove God false by preserving the church in a different way than men desire or know? The promises of Jerusalem and the preservation of the Temple were the same. These same promises were not revoked when Jerusalem and the Temple were destroyed by the Babylonians. For God had foreknown at that time another Jerusalem and another temple in the Spirit and by the Word, as Jeremiah Cap. 29, 10.
- prophesied that after seventy years the people should come again and at the same time rebuild the temple and the city. Therefore the temple and the city were destroyed before the Jews at that time, but not before God, who promised in word that they would be rebuilt.
68 And so the argument of the Jews is true, that God will not leave the city and the temple. He does this in a different way, because the Jews thought that their city would not have to be destroyed because of the promise: "This is my rest forever", Ps. 132, 14. But God lets it be destroyed because he punishes the sin of his people, and nevertheless cares for his church and protects it, since the pious are reinstated by King Cyrus and build the temple again.
- so in the beginning of creation the
Here, it is abolished by the Flood not for eternity but for a time, and yet it is not abolished altogether. For although most of the world perishes, man nevertheless remains a lord over everything on earth and will also preserve the same dominion for man. Although it does not happen in such a quantity as the world thought and wanted, it still happens in a few persons, that is, in eight souls, which the world did not think of.
Therefore, God's promise did not fail, but God kept what He promised. But he did not keep it in this way, as the world would have kept it. For he destroyed the sinners, but preserved the righteous, though they were few, and like a seed, which God afterwards multiplied in many ways.
The papists should look to such a judgment of God. For it teaches that God does not let the crowd, nor force, nor even his own promise hinder him from punishing the sin of the impenitent. For otherwise God would have spared the first world and the lineage of the patriarchs, to whom He had given the dominion of the earth. But now he destroys them all and preserves only eight souls.
Would it be a miracle if he were to do the same with the papists? who, though they boast of their age, worthiness, multitude and power, yet because they trample on and persecute God's word, God will reject them and choose another church that will humbly submit to his word and willingly accept the benefits of the Lord Christ, which the pope's church proudly and defiantly despises out of presumption of its own merit.
Therefore, one should not trust in the present, which he has and which is also promised in God's word. But one should look to the word and rely on it alone. Those who do not do this, but fall away from the word and rely on the present, even though they are great, mighty, and very much, will not go unpunished for such apostasy, even though they are strong, great, and mighty; as is shown by the Flood, the imprisonment of the Jews, and the death of the Jews.
554 n. n, 242-244. interpretation of Genesis 7:1, 6-24. W. 1 , 836-S3S. 555
their calamity and misery this day, as well as the seven thousand men in the kingdom of Israel.
This argument that the multitude or the great hemp is not the church is strong enough. So one should not look at how holy the origin was, who their ancestors were, what they had and were given to them by God. But one should look at the word alone and judge from it. For those who accept it are truly the ones who will remain forever like Mount Zion, Ps. 125:1, even though they are very few and the most despised in the eyes of the world. As Noah was with his children; by whom, though they were few, God gave man the truth of the promised dominion, though he had not a foot wide upon the earth.
Our opponents insist very much on this argument. They abandon the word and look only at the crowd, appearance and persons. Now the apostles prophesied that the Antichrist would be a respecter of persons, would be bound to the great multitude and antiquity, but would hate God's word and falsify the promise, and strangle those who clung to the word, 2 Thess. 2, 3. 1 Jn. 2, 18. 2 Jn. v. 7. Revelation 20, 8. 9. Do we then want to take such for the church?
For the Church is the daughter born of the Word of God: Word of God, and is not of the Word. Therefore, whoever abandons the word and falls on the reputation of the people, he no longer remains the church and is blinded, and neither the crowd nor the force helps him. So again, those who keep the word, like Noah and his followers, are the church, even though they are very few in number and only eight souls. So today the papists are superior to us in numbers and precede us in reputation; but we are not only blasphemed, but must also suffer many things. So that we must have patience until the judgment comes, in which God will make it clear that we are His church, but the papists are the church of the devil.
77 Therefore, keep this rule, which is written in 1 Sam. 16:7, where the Lord says to Sa.
muel: "Look not on his form, nor on his great person; I have rejected him. For it is not how a man looks. A man looks at what is before his eyes, but the Lord looks at the heart."
(78) Therefore, we should not ask how great and mighty the pope is, who boasts that he is the church and insists on the succession of the apostles, on his majesty and majesty; but we should look at the word. If he accepts it, we are to consider him the church; but if he persecutes it, we are to consider him a serf of the devil.
79 This is what St. Paul says in 1 Cor. 2:13, 15, that the minister judges everything. For if I alone were in the whole world, having and keeping the word, I alone would be the church, and could judge the rest of the whole world rightly, that it should not be the church. For though they have the power and the ministry, yet they have it without the word, and have nothing in the truth. But we, who have the word, have thereby also all things, though we have neither goods nor power. Therefore, popes, cardinals, and bishops should either come to us or never boast that they are the church, which cannot be without God's word, since it is begotten by the word alone.
80 We are therefore very hostile because they say of us that we have fallen away from the old church. Again, the papists boast that they have remained with the church and want to subject everything to the same judgment and knowledge. But they accuse us unjustly. For if we want to confess the truth, we have fallen away from the Word while we were still in their church. But now we have returned to the Word and are no longer apostates.
(81) And though they rob us of the name of the church, as they think, yet I retain the word, and through it all the ornament and adornment of the true church. For he who has the one who created all things must also have the creature. And so Noah remains a lord of the world, even though the waters overwhelm and destroy the earth. For though he loses what is good, yet he may be said to retain all things, because he retains the word by which all things were created.
556L . II, 244-24S. Interpretation of Genesis 8, 1. W. 1, 838-843. 557
The eighth chapter.
First part.
Of Noah's condition in the box, and how the flood stopped.
I.
V. 1. Then God remembered Noah, and all the animals, and all the cattle that were with him in the box.
Now that the terrible wrath has come to an end and all flesh has been destroyed with the earth, the promise which God made to Noah and his sons above, that they would be the seed of the human race, has come to pass and will be fulfilled; and there is no doubt that they will have waited very anxiously for this promise. For to live by faith is the very hardest life; as Noah and his sons lived, who simply, as we see, clung to the sky. For the earth was covered with water, that they had no ground to stand on; but there was only the word of promise to hold them up in such power of the water.
(2) When the flesh is out of danger, it considers faith to be a very small thing, as the disputations of the papists also show. Therefore they choose seeming and hard works, and toil in them. But look at Noah, who is surrounded by water and almost covered with it: no works will save him, but only the trust in the mercy of God, to which the words of the promise brought him.
- this difficult and hard state of Noah is darkly indicated by Moses with the word: "God remembered". For with this he indicates that Noah had been led around in the water for such a long time and had drifted from time to time that it seemed as if God had completely forgotten him. Who then in such a struggle and train of thoughts
(namely, when the splendor of divine grace is removed and we stand in vain darkness or God's oblivion), who experience that living in the word alone or faith is much harder and more difficult than if one were a hermit or a Carthusian monk. '
4 Therefore it is not a vain word that the Holy Spirit says that God remembered Noah. For it indicates that from the day Noah entered the box, nothing was said to him, nothing was revealed. Nor did he see any ray of divine grace shining, but kept only the promise he had received, while the waters raged and frolicked around him, as if he had surely forgotten him. His children, cattle, and all the animals in the box were in such danger for a hundred and fifty days. Although the holy seed overcame all danger through the abundant power of the spirit, it did not happen to him without pain and distress of the flesh, without weeping and great fear and trembling, which even the unreasonable animals felt, as I fully believe.
(5) And thus they were oppressed by two troubles. For the Flood, which swallowed up the whole human race, could not have happened without great anguish and sorrow on the part of the pious, especially since they saw that so few remained. In addition, it was a hard thing to be led around in the water for almost half a year without any comfort from God.
For this is to be considered no small thing, that Moses says that the Lord remembered Noah, which is a figure from grammar and indicates as much as that God has placed Himself as if He had forgotten Noah, when in truth He cannot forget His saints. For to live in such thoughts and thus also to feel as if God had forgotten you is something that a grammarian does not understand,
558 L. n, p46-248. Interpretation of Genesis 8, I.W. 1, 843-84". 559
what it is. It must be the most perfect saints who can understand it and persevere in faith to the forgetful God (that I thus say). That is why the Psalms and the whole Bible are full of such lamentations, in which the saints admonish God to get up, to open his eyes, to hear, to make known.
(7) And at times the monks, who were a little more experienced than others, have experienced this challenge. For they have called it the delay of grace, which one can feel even in light temptations. For where the heat that is in young people is not soothed by God's Word and the Holy Spirit, it is quite unbearable. In the same way, the impatience and revengefulness in the male age cannot be overcome at all, unless God draws it out of your heart. How much easier it is to fall into the darkness of despair or into the ropes and dangerous thoughts of misguidedness in other serious temptations, when the delay of grace is felt!
(8) Therefore we should not be so quick to pass over these words as if they were spoken only according to grammar, as the rabbis think, but we should look at the heart and the emotions: so it will be found that Noah had inexpressible groaning, that he felt despair and yet still kept a little faith and overcame the flesh. As Paul therefore complains in 2 Cor. 12:7 about Satan's angels, we should think that Noah also felt such arrows or thorns in his heart, and often argued with himself in this way: Do you think that God alone loves you so much? Do you think you will finally be rescued, because the waters are continually overflowing and it seems as if these great clouds can never be emptied of water?
(9) What was the crying, lamenting and weeping when such thoughts came into the weak hearts of the poor women? Therefore Noah, even though he himself was grieved and distressed to the point of death, had to comfort and uplift them almost against his own heart and conscience.
- That it was neither a joke nor a game, that they were so long in the
They have to have locked boxes, see unspeakable violence of rain and water in front of their eyes and now and then be driven in it and swim. Then Noah felt a forgotten God; as Moses indicates when he says that God finally remembered Noah and his children.
(11) And though they have overcome this feeling by faith, yet they have not been able to overcome it without great trouble of the flesh. Just as a young man who lives chastely overcomes his lust, but not without difficulty, effort and work. But because here the danger was greater than all the circumstances forced him to argue with himself whether God would also be merciful and remember them: therefore, even though they overcame such hardship, it did not happen without terrible struggle and effort. For the flesh, being weak in itself, can tolerate nothing less than such a God who does not remember us but has forgotten us. For if we are so minded by nature that we become puffed up and proud when God remembers us. What wonder is it that we become fainthearted and despair when God allows us to see and feel as if he has rejected us and allows us to suffer and experience all kinds of misfortune?
Therefore we should know that in this history an example of faith, patience and constancy is held up to us, so that those who have God's promise should not only learn to believe and trust in God, but also know that constancy is necessary for them. But constancy cannot be without great struggle and strife, and Christ calls us to this in the New Testament, where he says Matth. 24, 13: "He who perseveres will be saved.
(13) And this is the reason why God hides Himself for a time, so that we may think that He has forgotten us, that He has stopped with grace, as is said in schools. But just as in this temptation not only the spirit but also the flesh suffers, so also when God again begins to remember us, the flesh feels His grace, which before, when the temptation was
560 L- n, S4S-SV0. interpretation of Genesis 8:1-4. W. i, 8i"-8is. 561
still lasted, was only in the spirit and very weak.
(14) Therefore, this word, "God remembered," indicates that there was great sorrow in men and animals throughout the time of the Flood. Therefore, there had to be great patience and strong courage so that Noah and the others could endure God's forgetfulness, which is otherwise unbearable for the flesh without the spirit, as well as other temptations, although slight and minor. Although it is true that God always remembers His own, even when He is thought to have forsaken them, Moses wants to indicate here that He has remembered His own, so that they have felt it, that is, with a sign and public proof of what He had promised them beforehand in Word and Spirit. This is the most important lesson of this whole chapter.
II.
V.1-3. And he caused the wind to come upon the earth, and the waters fell; and the fountains of the deep were stopped up, and the windows of heaven, and the rain from heaven was poured down; and the waters departed from the earth continually, and abated after an hundred and fifty days.
(15) Above Moses told three ways by which the flood raged; for at the same time the fountains of the deep were opened, and the windows of heaven were opened, and rain fell. When these things ceased on the hundred and fifty-third day, it became calm again, and God remembered Noah again, and he and his sons and their wives and all the animals were refreshed after such great and prolonged fear and terror. For if a tempest on the sea, which lasts for about two days, drives the shipmen to despair, how much more difficult it was for Noah and his family that they had to let themselves drift around for half a year!
(16) Now here is a question: How did the wind come upon the earth while it was still completely covered with water? For it is nothing new that the winds make dry, especially those coming from the morning.
which are called hollow winds and which Virgil calls scorching winds because they dry the spawn; which Hosea also remembers Cap. 13, 15. This is easy to answer. For the text says that the wind came upon the earth, that is, upon the waters, until the waters were dried up and the earth could be seen again; as in the 2nd Book of Moses, Cap. 14, 21, it says that the Red Sea was dried up by a dry wind. For even if God could have done this without wind, he still likes to use the means that are arranged for this.
(17) So Noah lived in darkness until now, and saw nothing but the waters falling in with cruel violence and raging. But now the light of the sun is seen again, and the winds come from all sides to make dry, especially the wind of the morning, which dries up and consumes the water. In addition, there are other means, namely, that the sea does not continue to break out and go over the earth, but takes the waters, which it has given up, back to itself; thus the windows of the sky are also closed again.
These are outward and tangible signs so that God may comfort Noah and prove to him that He has not forgotten him at all, but remembers him. And this is a useful and necessary lesson, that even when we are in danger and need, we should certainly wait for God's help, who will not abandon us if we persevere in faith and wait for His promise.
V. 4. On the seventeenth day of the seventh month, the caste settled on Mount Ararat.
- forty days the water had grown before the box had gone up. After that it floated in the water for a hundred and fifty days. It floated in the water for a hundred and fifty days and was tossed about by the winds and the waves, as if God had forgotten Noah. Finally the water began to recede and the box rested.
(20) Here the Jews dispute about the number of months: but what is it that one can
562 n. II, 25, 0-ĆU. Interpretation of Genesis 8, 4-9. W. 1, 849-851. 563
What is the reason why we are lukewarm about unnecessary things, especially because the rabbis do not pretend to be very skilful and formal? It is much more necessary that we investigate which is the mountain Ararat. And here almost all the teachers agree that it is the mountain in Armenia near the largest mountains in Asia Minor, Caucasus and Taurus. But it seems to me more credible that it is the highest of all mountains, the Imaus, which separates India. For if one compares this mountain with the other great mountains, they are hardly like warts. And that the box stood on the top of this mountain is a sign that the water sank and decreased for almost three whole months, until the other mountains, which are not so high, were discovered as Lebanon, Taurus, Caucasus, which are, as it were, the feet or roots of Imaus; as the mountains in Greece are, as it were, arms of the Alpine mountains and reach as far as our Harz forest. For whoever looks at it and observes it diligently will find that the mountains are attached to each other in a strange way and reach together.
(21) Josephus writes of the mountains in Armenia, and remembers that pieces of the box were found there in his time. But no one will blame me if I do not believe him everywhere or call me a heretic for it.
V. 5: The waters continued to flow and recede until the tenth moon. On the first day of the tenth moon, the tops of the mountains appeared.
(22) Above (v. 4) he said that on the seventh moon the waters fell in such a way that the box stood on the mountain Ararat. After that, in the third moon, the tops of the smaller mountains began to appear; so that Noah could see from Mount Ararat, as from a high vantage point, the tops of the other mountains, such as Mount Taurus in Asia, Mount Lebanon in Syria 2c. These were all signs that God remembered Noah.
After forty days Noah opened the window of the box he had made,
and sent out a raven, which flew back and forth until the water dried up on the ground.
This belongs to the history. The secret interpretation, however, we want to save up to his time. And here a question has caused the negligence of him who translated the text. For in the Hebrew it does not say that the raven did not come again, as Jerome translated it; therefore it would not have been necessary to think of a cause why it did not come again, namely, that it found carrion in all places, and for the sake of such superfluous food it did not come again, as they pretend.
024 And Moses held the contradiction, and said that the raven that was let out came again, though it was not taken again, and shut up in the coop, as the dove was. And Moses says that Noah let the raven out for this reason, so that he could find out whether the animals would again walk on the earth and have food. But the raven did not carry out its discharge diligently, but flew off and on for joy that it had been freed from its prison in the box and could now fly happily in the open sky, and despised Noah. The Jews show their unclean minds everywhere, like pigs. For they say that the raven was afraid because of his wife and was worried about her and suspected Noah because of her. O unclean spirits!
V. 8. 9. Then he sent forth a dove, that he might know whether the waters were fallen upon the earth. But the dove did not find a place to rest its foot, so it came to him in the box, for the water was still on the face of the whole earth. Then he put out his hand and took it into the box.
(25) After Noah lacked hope in the raven, which now flies from time to time out of presumption, but brings no sign of how things are on earth, he takes a dove and thinks that it will deliver his message more diligently. Although the text almost forces us to believe that this is the case,
564 L. II, 253-255. Interpretation of Genesis 8, 8-14. W. 1, 851-854. 565
as if Noah had let these two birds out at the same time for a time, so that he could have two witnesses from whom he would notice and learn what he wanted. But the raven, which now plays with pleasure in the open sky, does not want to go back into the box, although it flies around. The dove, however, who shies away from eagles and unclean eagles, comes back and lets himself be taken. This, as we will hear, will give a fine allegory of the church.
V.10-12 Then he waited another seven days, and again he sent forth a dove out of the box. It came to him at vespers, and behold, it had broken off a leaf of oil, and was deceiving in its mouth. Then Noah heard that the waters had fallen on the earth. But he waited another seven days, and sent out a tan, which came not again to him.
The dove is a faithful messenger, therefore it is sent out once again. And Moses diligently describes how the waters gradually disappeared and fell, until at last the earth with the trees became without water and was stripped bare. That the dove now brings an olive branch, we are not to consider that it did it out of its wit or skill, but that God has thus arranged and ordered it, since he wanted to indicate ever more clearly to Noah that he remembered him and had not forgotten him at all. Therefore, Noah himself and the others who were locked in the box with him had a special sign on this oil leaf, by which they were comforted and received certain hope that they would be released from their prison.
(27) Here the Jews fiercely dispute where the dove found this olive branch, and some say in honor of their fatherland that it was taken from the olive mountain in the land of Israel, which mountain God spared so that it was not washed away by the Flood, like the rest of the earth. Other Jews, however, being wiser and more reasonable, refute such lies and do right by them, and prove it thus: If this should be true, then this olive branch could not have been a sign from which Noah
could have noticed that the waters had decreased. The others fable that the dove was let into the paradise and brought the branch from there.
(28) Now I have given my opinion of paradise, and such talk and lies are not worthy to be more diligently refuted; but it is better that they should be spoken of thus, namely, that it happened miraculously and supernaturally. For a dove has not so much skill that it should break off a branch and lead it to the box, that Noah could understand from it that the waters had become smaller. According to God's order, all this happened. For at the same time other trees also had leaves, especially those that were somewhat long and came out of the water sooner. But if you count an olive tree against other trees, it is short: therefore it served well, so that Noah could have a sign from it, understand and conclude that the waters had fallen, the wrath of God had ceased, and the earth had returned to its state in which it had been before the flood. But he recognizes this more certainly when he lets the dove out for the third time and it does not come back again, because it not only had its food on the earth, but was also able to nest and wander on it.
In the six hundred and one year of Noah's age, on the first day of the first month, the waters of the earth dried up. Then Noah took the roof off the box and saw that the ground was dry. So the earth became completely dry on the seventh and twentieth day of the second month.
29 We see from this that Noah was in the box for a whole year and ten days. For on the seventeenth day of the next moon he went in, and when the year was up, he came out on the seventh and twentieth day of the same moon. Therefore poor Noah had to live longer than a whole half year with his children and the same wives, in the highest sadness and God's oblivion.
566 k. II, MS-M. Interpretation of Genesis 8:13-17. W. 1, 854-^58. 567
After that God showed him with other and other signs one after the other that he had not forgotten him, until finally, when a year and ten days are over, he is again set as Lord over the earth and the sea. For on this day of the other moon, the earth was not only rid of the Flood, but also became dry. This is the story of the Flood and how the waters fell again. After this terrible wrath now follows an abundant light of grace, as indicated by the sermon that God Himself preached to Noah and now follows.
Second part.
We Noah get command to go out of the box; how he sacrificed to GOD, and how GOD decided not to curse the earth anymore.
I.
Then God spoke to Noah and said, "Come out of the box, you and your wife, your sons and your sons' wives with you. Every beast that is with thee, of all flesh, of all fowl, and of all cattle, and of all creeping things that creep upon the earth, come out with thee; and be ye moved upon the earth.
So far, Genesis has only narrated and described this divine work. However, although God's works are not silent, but report and paint God's wrath before our eyes, so that we can see it, God comforts us much more powerfully and strongly when he also gives us a verbal word in addition to his works, which the eyes do not see, but the ears hear and the heart understands through the inspiration of the Holy Spirit. As God has thus far indicated by his work that he has reconciled and, as it were, turned a wrathful God into a gracious and merciful God, because he drives the water under himself and makes the earth dry, so he now continues and confirms this comfort with his word, and speaks kindly to Noah, and tells him to come out of the box with the other men and animals.
(31) And this is the text that we often use in our teaching, and not without cause, and conclude that it is not proper for us to do anything, especially in the presence of God and in worship, where it is not proper for us, and this is called the word of God. So Noah went into the box above, when God told him to go in: so he goes out again, when he told him to go out. He does not follow superstitious thoughts; as we see in the Jews, who, once they have been commanded to do a temporal thing, want to keep it forever, as if it were necessary for salvation.
(32) Thus Noah might have thought, Behold, I have built the box by God's command, I have also been preserved therein, since all men perished; therefore will I abide therein, or keep it for a temple and place of worship; for it is sanctified by God's word and the indwelling of the saints, or the church. But the godly man does none of these things. For God's word commanded him to go forth, therefore he follows it; and since at the time of the flood the box had done its work, he lets it remain, and considers that he and his children must henceforth dwell on the earth. So we are not to do anything without God's word, but are to keep ourselves in the holy profession, that is, in the one who has God's word and commandment. For whoever undertakes anything without God's commandment works in vain.
(33) But in contrast to this is the example of Noah, which follows soon after, who, without God's command, sets up an altar and offers burnt offerings of clean animals to the Lord. If this was due to Noah, why should it not be due to us to choose some services? And the papacy has proved itself well in this, which has devised works and services without measure and manner above one another, according to its liking in the church. But one should keep this common rule and teaching that everything that is not of faith is sin, Rom. 14:23, but faith cannot be separated from the word; therefore everything that happens without God's word is sin.
568 " n. M-s". Interpretation of Genesis 8, 15-17. W. i, sss-ssr 569
(34) There is a certain danger in following the example of what the fathers did. For as the persons are unequal and different, so also is their office or profession unequal, and according to their various professions God also requires various works. That is why the epistle to the Hebrews Cap. II, 3. ff. very masterfully draws the various works of the fathers to one faith, as indicating that each one in his profession should not follow the works of the holy fathers, but their faith.
For this reason, the individual and special works of the holy fathers should not be held up as examples, so that everyone would think that he should also do them; just as the monks want to imitate St. Benedict's fasting, St. Francis' dress, and St. Dominic's shoes 2c. For this is to make monkeys, who can do one thing, but without understanding. Thus they pretend these works, but know nothing of faith.
In Genesis 22:2 Abraham was commanded to sacrifice his son. The descendants then took this as an example to follow and therefore made the world full of innocent blood. In the same way, the serpent of brass was worshipped and sacrificed before it, 2 Kings 18:4, and both parts protected themselves with the example of the ancestors and answered for it: but because they did such services to God without the Word, they were condemned.
(37) Therefore, we should know that without God's commandment we should not do or perform anything. For since the profession is various, we cannot and should not all do the same work. How foolish would I be if I let myself be heard to say that I must follow the emperor's example and prescribe laws for others? How ungodly would I act if I wanted to argue that I had to follow a judge's example and condemn some to the gallows or the sword? Therefore, one should not look at each man's work, but at his faith. For the faith of all the saints is a common faith and one and the same, even though the
Works are quite diverse and very because of each other.
(38) Therefore, beware that you think that because Noah built an altar, it is fitting for you to do so. But follow the faith of Noah, who thought it right to show himself to a God so kind and gracious as to understand his good deed and be grateful to him for it. So do not follow Abraham in sacrificing your son, but in believing God's promise and obeying His commandments; as in this opinion the epistle to the Hebrews masterfully draws the examples or works of the fathers to faith, and indicates that we should also follow it, Heb. 11:2 ff.
II.
- there is another way to answer this, namely that Noah had a command to build the altar and sacrifice on it. For this way of sacrificing God considered it good that he had brought pure animals, which served for sacrifices, in great numbers hot into the box. So also Noah did not have to withdraw from the priesthood, which in the previous world, as considered good by God, had come to him through the right of inheritance of the firstborn. Thus Adam, Seth, Enos and others had also been priests, from whom the priesthood had inherited and fallen from Noah.
40 Therefore Noah not only had the power and freedom to sacrifice as a priest and prophet, but he also had to do it because of necessity, and because of his profession he did what he did. But since the profession is not without the word, he erected an altar according to the word and command of God and sacrificed on it. If, in the same way, a monk can show that his office and profession make it possible for him to put on a cap, call on the Mother of God, pray a rosary, and do such things, we will also praise his life. But because he has no profession of it, because the word does not precede and he is not in office, then all monks' lives and all their deeds are rightly reproached and condemned.
5708 . n, 2"!"-Au. Interpretation of Genesis 8, 15-20. W. i. "i-M. 571
Finally, since there is a lack of everything else, there is still the argument a posteriori (from success), that is, that God was pleased with Noah's work. Although these arguments and proofs a posteriori are not so certain and strong, they can still be valid in the case of such excellent and special men. For though it may be seen that they do something of which they have no commandment, yet they are not rejected by God, but please him, and are certain in their minds that they do not sin in it. However, this is not seen until God makes it clear that he is not displeased with them. Such examples are many, and we also see that God has put up with some of the works of the Gentiles.
Therefore, this opinion should remain firm and certain, that one should do everything according to God's commandment, so that we can actually conclude in our conscience that we are commanded by God to do such things. Those who run in such a state or profession, which pleases God, do not run in vain, nor do they fall into the air, as those who have no barriers in which they are commanded to run, and therefore have no hope of small death, 1 Cor. 9, 24. ff. But now I come back to the text. Noah, together with his sons and their wives, is commanded to go out of the box and to lead all kinds of animals to the earth, so that all his works may be sanctified and put into the Word. Now follows primarily from the animals.
V. 17-19 Be fruitful and multiply on the earth. So Noah went out with his sons, and with his wife, and with his sons' wives; and with them all manner of beasts, and all manner of creeping things, and all manner of birds, and every creeping thing that creepeth upon the earth, came forth out of the box, every one to his own kind.
43 Because the Lord says afterwards in the 9th chapter v. 1, how Noah and his sons should multiply and be fruitful, therefore I consider it that he speaks here only of the multiplication of the unreasonable animals. And concludes here from these words Lyra foolish thing, namely, that at the time of the Flood the intercourse forbidden, but now after
Noah had come out of the box, had been allowed again, because the Lord says here: "Go out of the box, you and your wife." Such are the thoughts of the monks, not of God, who does not look at fornication, but at procreation. For the same is God's creation. But fornication is a poison, poured into nature by the devil because of sin.
(44) Moses has many words here just to show and illustrate how joyful Noah's heart and the hearts of his people were after God told them to leave the box and return to the wide earth. But in this narration of the animals and their kind he keeps a different order and distinguishes them according to their kind, so that one may see how God alone looks at the increase or production of fruit. And no doubt this will have been a lovely spectacle, that among the animals, when they were all let out of the box, each one knew its species or its kind and afterwards found itself again in its usual place: Wolves, bears, lions 2c. into the woods and groves; but the sheep, goats and pigs to the field; dogs, chickens, cats 2c. to the people.
V. 20 Noah built an altar to the LORD, and took of every clean beast, and of every clean fowl, and offered burnt offerings upon the altar.
(45) This is a clear text, showing that Moses did not make the sacrifices at first, but gathered them together and put them in order, as they were used by the fathers, and were inherited from one to another: even as the law of circumcision was not written by Moses at first, but came and was taken from the fathers.
46 Since he remembers the sacrifice of Abel and Cain above (Cap. 4, 4. 5.), he gives the same sacrifice a name and says that it was a minchah, a sacrifice. Here, however, the burnt offering is remembered for the first time, which was completely set on fire. This, I say, is a clear proof that the law of sacrifices was also before Moses. But therefore remember
572 n. 2S1-264. interpretation of I Moses 8, 20. 21. w. 1, 8SS-8SS. 573
The first thing Moses says here is that he wants to bring such ways and customs, kept by the fathers, into order.
V. 21. And the Lord smelled the sweet odor.
47 Here it is indicated that God accepted Noah's sacrifice, which he did as a priest according to the example of the holy fathers. But one should diligently note the difference in the way of speaking. For above he spoke of the sacrifice in such a way that the Lord had held himself to it or had looked at it; here he speaks that the Lord had smelled a sweet odor, and afterwards Moses often uses this way of speaking. And the heathen also have reproached them, as when Lucian laughed at Jupiter, that he had been amused with your steam, or with the smell of roasting flesh.
(48) But actually this word does not mean a smell of sweetness, but a smell of rest. For the word nichoach, which means rest, comes from the word nuach, which Moses used above when he said (v. 4) that the casket had stood or rested on Mount Ararat. Therefore, the smell of rest means that God had rested from His wrath at that time, had let go of the wrath and had been reconciled or, as we say, had been well satisfied.
(49) Here one might ask: Why did Moses not say that God had kept to Noah and his burnt offering, but simply said that the Lord had smelled a smell of rest? which is truly annoying and shameful, since it does not praise the person for his faith, but praises only his work. To this, all others answer almost in the same way, that the Scripture here speaks of God in a human way; for men delight in a sweet smell. But it seems to me that this way of speaking has another cause, namely, that God was so near that he smelled the odor. For Moses wants to indicate that this sacrifice was pleasing to God. Solomon Proverbs 27:9 says, "A pleasant odor gladdens the heart"; and physicians sometimes make the half-dead recover through a pleasant odor; as again
to a horrible stench of nature is very repugnant and often beats them down.
50 Thus one can say here that God was angered by the horrible stench of sins and godlessness, and was now, as it were, refreshed again, since he saw that this single priest had sent himself to sacrifice, and proved with a sign that he was grateful, and also testified with a public work that he was not godless, but had a God whom he feared and honored; for this is where the sacrifices actually went 2c. Just as God has hitherto been pleased to destroy the human race, so now he is pleased to increase it again. Thus Moses uses such a way of speaking for our sake, that we may take hold of God's grace and learn that he is such a God who delights to do us good.
III.
And spoke in his heart.
51 Moses wants to indicate that God did not speak this negligently or above, but most sincerely; for in Hebrew it reads thus, that God spoke to his heart.
I will no longer curse the earth for the sake of mankind.
God speaks here as if He were repentant of the punishment He had inflicted on the earth for man's sake, and as if He were punishing Himself for having raged against him in such an abominable manner; as Moses says above that He was repentant for having made man. But this is not to be understood as if there could be a change in God's will or counsel, but it is a comfort to us. For this is why he blames and punishes himself, so that he may again encourage and guide the small group, so that they may be sure that God will be merciful again.
(53) And such consolation was very necessary for the frightened hearts that had now seen God's great and terrible wrath. Because it could not have been without it, their faith will often have become weak over the contemplation of such great wrath, so God is forced, as it were, to give His blessings to the people.
574 L. II, 264-26". Interpretation of Genesis 8, 21. W. 1. 888-870. 575
He will not use his words and deeds in such a way that their hearts can expect nothing but grace and mercy. Therefore, he now speaks to them, is with their sacrifice, shows that he is pleased with it, punishes his counsel and agrees that he will no longer do such things; and in sum, he now takes on and is a different God than he had been before: not that God is changeable, but that he wants men, who were now engulfed in almost the same thoughts of wrath, to have a different mind and spirit.
(54) And they that have been in spiritual temptations know well how much it is needful that certain and strong consolation should be persuaded into the hearts, that they may at last be brought to the hope of grace, and forget wrath. Often a whole day, or even a whole month, cannot be sufficient for this; but just as a disease cannot soon be cured, but requires a long time: so also such wounded hearts are not helped so soon, nor with one word alone. Because God sees this, he tries many ways to bring the frightened hearts back to a certain hope of grace, and also punishes himself and speaks to his heart; as Jer. 18:8 says, where he promises that he will repent of the misfortune he thought to do to them when they turn from their wickedness.
- It should also be noted that he says, "I will no longer curse the earth," for he is speaking of a general curse or destruction, and not of a partial destruction, when he destroys countries, cities or kingdoms. For he does this as a warning to others; as Mary sings Luc. 1, 52: "He pushes the mighty off the throne."
Third part.
Of original sin and the natural powers of man.
V. 21: **For the thoughts of man's heart are evil from his youth.**
This is a clear and bright text about original sin. And which the same small
They truly err, like blind men in bright sunshine, and do not see what they do daily and experience in themselves. For behold the youth, how strangely sin comes forth at the earliest age! What a multitude of rods we must have before we can be put in order and kept in discipline!
When one has grown a little too old, he soon becomes more unruly, and we feel such a pestilence in ourselves that can neither be controlled nor resisted, namely, a fierce fornication and lust pestilence. If one now takes a wife, it follows that he becomes tired of her and desires others with rage. If one is commanded to an office or a regiment, there is soon a great multitude of all kinds of vices, such as envy, ambition, arrogance, greed, avarice, anger, and ill will.
- As it is said in the German proverb that sins grow up with the years and that the longer one gets the angrier, the older one gets the poorer (and are these all such gross and clumsy sins that one can easily recognize and grasp them): what then shall we say of the inward sins, that there grows in the heart unbelief, certainty, contempt of God's word, false and godless delusions and thoughts 2c.?
(59) And yet they are thought to be excellent theologians, and want to be, who sophistically diminish original sin. But it is true that so many and so great sins and vices cannot be spoken of so lightly, for it is not a minor disease or affliction, but the very highest disorder and naughtiness, which the rest of the creature, except the devils, does not have.
(60) But have they who make original sin base a testimony of the Scriptures, on which they can defy it? Here let us look at Moses; he does not say here, as I also indicated above in chapter 6, that fornication, tyranny or other sins are evil, but he says that the reasoning of the human heart is evil, that is, all skill, wisdom, human reason with all its faculty, which reason uses when it wants to be and act best. For though we do not condemn domestic and political works, we do not condemn them.
576 L.ii, SM-2W. Interpretation of Genesis 8:21. W.i,s7o-s7s. 577
The same good works, however, are used by the human heart for its own glory, self-interest or tyranny, either against the neighbor or against God.
(61) Thus, one cannot paint this text with such a color that one would want to say that the people who perished in the Flood were like this; rather, God says in general that the human heart is like this. Thus there were no other people at that time but those who were preserved in the box, and yet God says that the mind of man is evil.
62 Therefore no one is excluded here, not even the saints. For what this evil thinking is, is shown afterwards in the third son Ham; so the other brothers were also nothing better by nature; but this is the only difference, that the others keep the hope of forgiveness of sins through faith in the promised seed, and do not follow the evil thinking of their heart, but resist it through the Holy Spirit, who is then given to fight against this wickedness and naughtiness of nature and to overcome it. Therefore, because Ham follows after this nature, he is completely evil and becomes completely lost. But because Shem and Japheth fight against it in the spirit, they are not so evil, though they are evil; for they have the Holy Spirit to fight against the wickedness, and therefore are holy.
Furthermore, it seems here as if God could be accused of being unstable. For when he wants to punish man above, he shows the cause of his counsel and will, and says that the reasoning of the human heart is evil: but here, when he wants to promise man mercy, so that he will not use such anger against him henceforth, he refers to the very same cause. Therefore this seems to a wise man to be a foolish action and not to rhyme with divine wisdom at all.
But I like to avoid such a high thing and let the idle spirits worry about it. Therefore, I will gladly be content with the fact that this is said here according to how we are minded and can understand it, namely, that God herewith wants to indicate that he has already
be reconciled and not be angry any more. For this is what parents do: when they have punished the disobedient children according to their merit, they then give them good words again and reconcile them, so to speak. And such inconstancy is not only not to be punished, but also praiseworthy; for it serves for the children, that they do not therefore, because they are afraid of the rod, also become hostile to the parents. I am content with this solution, because it encourages us to believe. Whoever knows something better, may also present it.
Therefore, this text should be diligently remembered, because it clearly shows that man's nature is corrupt. For such knowledge of the corrupt nature is especially necessary and cannot be rightly understood without the grace and mercy of God. And for this reason the sophists are worthy of being enemies. So we also justly complain about the one who translated this text and gave cause for such error by translating that the thoughts or thoughts of the human heart are not evil, but inclined to evil. For from this the sophists take cause; they falsify the sayings of Paul, in which he says that we are all children of wrath, Eph. 2, 3, that we all sin, Rom. 5, 12, and are under sin, Rom. 3, 9. For this is how they conclude from this text: Moses does not say that nature is evil, but inclined to evil. This inclination or inclination is in the power of free will and does not force or, as they say, coerce man to evil.
Then they seek cause and proof for this opinion and say that in man, even after the fall, the will is good and reason is right; for the natural powers have remained intact not only in man, but also in the devil; and finally they direct to this opinion the saying of Aristotle: Reason strives for the best. Thus one finds a trace of such thoughts also in the Fathers, who, from the 4th Psalm, where the prophet says v. 7: "Lord, raise above us the light of your countenance," make a distinction between the higher part of reason, which reflects on God, and the lower part, which is concerned with external and worldly affairs.
578 D. II. 26S-S70. Interpretation of Genesis 8, 21. W. 1, 873-87." 579
bypasses. And Augustine also feels like making such a difference, as I said above, when I discussed the fall of man.
But if a little of God's knowledge had remained unchanged and whole in man, we would be much different people than we are now. Therefore, the blindness of the sophists is exceedingly great, who forge such clear sayings of St. Paul. For if they would think about this saying, as it is in the Latin Bible, and consider it with a Christian heart, they would truly stop applauding such an evil thing. For he who says that the senses and thoughts of the human heart are inclined to evil from youth, says neither a bad thing nor a small thing, especially because Moses said in the 6th chapter (v. 5.) that all the thoughts and aspirations of the heart are only evil forever, that is, they are busy with evil and all the intentions, thoughts, aspirations and aspirations of the heart are directed toward evil; just as an adulterer who burns with fornication feels no less evil desire and stimulation and can strive for nothing else with his thoughts, even if he lacks opportunity, person, time and space. Thus, says Moses, nature is always directed toward evil. How then can the natural powers be intact, if man is always inclined and directed to evil?
68 If, therefore, the sophists were as favorable to the holy doctrine revealed in the writings of the prophets and apostles as they are to their teachers, who pretend to free will and the merit of good works, they would certainly not have allowed themselves to be led away from the truth for so little cause, namely, for the sake of a little word, and conclude and pretend against the Scriptures that the natural powers are perfect, and that man by his nature is not under wrath and condemnation. Yet it is evident from them that they have also seen and understood such an unskilful thing. For although they pretend that the natural powers are intact, they say that grace must be added to them, which makes pleasant, that is, they have taught that God is not satisfied with such natural piety or perfection of man.
It is not possible to let it be, because it was determined and ennobled by love.
(69) But what need is there to argue any longer against its nonsense, since we know that the Hebrew text does not say that the mind or thought of the human heart is inclined to evil, but that the mind of the human heart is evil from youth?
- But Moses calls reason, as I have said above, with the will and understanding as it is, even though it thinks about God, and also practices the most honest works, whether in housekeeping or policing. For it is always contrary to God's law, is in sin, is under God's wrath, and cannot by its own powers be delivered from this affliction; as Christ says John 8:36: "If the Son makes you free, you are free."
If you want to describe man correctly, take the definition and description from this text and say that a man is a rational being, endowed with reason, and has a heart that writes poetry. But what does it seal? Moses answers: It writes evil, namely against God or God's commandment and the people. Thus the holy scripture gives people a reason that is not idle, but is always writing something. This same writing, however, is called evil and godless; on the other hand, the philosophers call it good, the sophists call it intact and perfect natural powers.
(72) Let this text be diligently remembered, and against the blasphemers, the sophists, let it be well set forth, that Moses saith that the imagination of the human heart is evil. For it clearly follows that if it is evil, the natural powers are not perfect or intact, but insane and corrupt. For God did not create man evil, but completely pure, healthy, holy, who knows God, with right reason and good will toward God.
Since there is clear evidence that man is evil and turned away from God, who would be so foolish as to say that the natural powers in man have remained intact? For that is just as much as saying that the nature of man is
580 D- n. 270-272. Interpretation of Genesis 8:21. W. I, S7S-S78. 581
still intact and good, since we learn from so many examples and experience in ourselves that it is highly corrupt.
(74) From this vile and ungodly saying have come many other dangerous sayings, some of which are also obviously false and ungodly. For example, they say that if a man does as much as is in him, God will give his grace without fail. With this teaching they have awakened the people, as if with an army drum, to prayer, fasting, mortification, pilgrimages and the like. For this is what the world was persuaded to do: if people did as much as they could by nature, they would deserve mercy, si non de condigno, tamen de congruo, that is, even if God did not owe them eternal life, he would still have to be merciful and kind to them. For they called meritum congrui a good work that was not done against but according to God's law. For a wicked man does not deserve reward for his evil works, but punishment. But they called meritum condigni not a mere good work, but one that a man does when he has come into grace with God and God must reward him by right for his good works with heaven and eternal life.
(75) Like this is also the saying of Scotus, that man can love God above all things by the ability of his mere natural powers alone. For the reason and summa of this saying is that the natural powers are intact. And so he concludes: "A young man loves a maiden who is a creature; he loves her so fiercely that he puts himself and his life in danger for her. So a merchant loves money and goods so diligently and fiercely that he subjects himself to innumerable dangers of death for the sole purpose of gaining something. Therefore, if one loves creatures so great, which are far below God, how much more can a man love God, who is the highest good! Therefore, one can love God even with mere natural powers.
This is a beautiful consequence, and even a Franciscan monk cannot know or do it better. For it indicates that such a great Doctor is still
does not know what it is to love God. For nature is so corrupt that it no longer knows God unless it is enlightened by the Word and the Holy Spirit. How can it love God without the Holy Spirit? For it is true, as it is said: What one does not know, one does not love or desire. Therefore, nature cannot love God whom it does not know, but it loves the idol and the dreams of its heart. Moreover, it is so entangled and caught up in the love of creatures that even though it has already recognized God from the Word, it still does not respect His Word and despises it, as we see in people now and in our times.
Therefore, such clumsy and blasphemous sayings are a certain sign that scholastic theology is completely transformed into a philosophy that has no true knowledge; but because it does not know the Word, it also knows nothing of God and is in darkness. For just as Aristotle and Cicero, who are the highest in this way, teach much about virtue and praise it greatly because of its civil purpose, that is, because they see that it is of great use in the domestic and worldly regiment, but of God they teach nothing, that one should mean his will or commandment more than one's own or the common good (for those who do not have the Word know nothing about such a will of God): Thus the scholastics have been caught up in philosophical dreams alone and have made them their own, but have retained neither knowledge of God nor of themselves; that is why they have fallen into such terrible errors.
78 And certainly the fall is easy and soon, if one has gone away from the word. For the splendor and appearance of outward political virtue pleases and pleases people exceedingly well: as Erasmus makes Socrates almost a perfect Christian; and Augustine praises Marcus Attilius Negulus beyond measure because he kept faith even with his enemies. For truth is the most beautiful of all virtues, and is praised most highly in this person because he also showed love for his fatherland.
582 L. II, S7r-S7". Interpretation of I Moses 8, 21. W. 1, 878-881. 583
which is also a special virtue and is to be praised greatly.
79 For one finds many excellent people who do not have such praise of truth: as indeed Themistocles did not have it, although he was a heroic man and also very useful to his country and served it much. That is why Augustine admires Regulus; for he sees that reason and right will are in the highest degree in the man, that is, as high and great as they can be in this nature. What then is lacking, or what is evil in this? The work in itself can truly not be punished.
Answer: First, there is no knowledge of God in Regulus. And even if he does right, a theologian can still punish the reason why he does it. For under this nobility of serving and helping his fatherland, there is also ambition and the desire for fame, so that he may despise his life in such a way that he may thereby have eternal fame and honor among his descendants. If one wants to look at the outward appearance and appearance, then it is a glorious, praiseworthy and beautiful work; but before God it is a shameful idolatry, because he attributes the honor of this work to himself; and who wants to doubt that there were not also other vices in this ambition? Therefore Attilius cannot prove this highest virtue of truth, love and service against his fatherland otherwise than in full and senseless lust for evil. For that he robs God of his honor and ascribes it to himself is evil and wicked: but that it is called God stolen and robbed, reason cannot see.
Therefore, the virtues of the pagans should be distinguished from the virtues of the Christians. It is true that in both parts God moves and drives the hearts to goodness; but such divine movements are corrupted in pagan men of virtue by the craving for fame and ambition. Now, if an eloquent man were to emphasize the active cause here, but pass over and conceal the evil or final cause, he could truly give the matter a good shape and greatly adorn and decorate this miserable froth and shadow of virtue, especially if he were to speak of the
The actual essence and purpose of the action is not taken into account.
But a dialectician can easily see that it is a false and colored thing. For he sees that causa formalis (i.e. the cause that gives the action its value) is missing. For where God is not recognized, there is also no righteous will against God. Thus he also sees that the final cause is bad and evil; for there the end, toward which every good work should be directed, is not rightly considered, namely obedience to God and love for one's neighbor. But what kind of virtue is this that lacks all other motives except the natural one, which is only suffering, in that the heart is moved and driven to believe the enemy? For, as I have said, even the wicked have such impulses, and they are virtues if they are done for the benefit and service of the fatherland; but if they are done for its harm and hindrance, they are vices, as Aristotle teaches.
I say this so that those who are in charge of theology may take careful note of this text, because it says so clearly and so baldly that nature is corrupt. For it seems to us that what appears and is regarded as virtue in the pagans is hardly a shadow and dead image of it, as if it were a contradiction, namely, that in nature something has remained unchanged and perfect. Therefore, one must diligently see to it that these things are properly distinguished.
The reason Moses adds "from youth" is that wickedness is hidden in youth and, as it were, sleeps. For the same time of youth, reason and the will are asleep, and we have only animal and unreasonable desires and stimulations, which pass away like sleep. For when we have scarcely passed the age of five, we seek idleness, play, lewdness, and all manner of pleasure: but discipline we flee, obedience we cast from us, and are hostile to all virtue, especially to those most noble and highest, truth and justice. For at this time reason awakens, as it were, from a deep sleep, and stands up some pleasure, but still
584 L. II, 274-278. Interpretation of Genesis 8:21. W. I. SA-Wt. 585
not the right pleasure; also sees some vices, but they are not yet the highest, to which she gains pleasure.
But when reason has grown up, as it were, and some vices have come to some strength, there is also fornication and the shameful burning of the flesh, gluttony, gambling, quarreling, brawling and fighting, murder, theft and all kinds of sins. And just as the parents needed a rod, so the authorities must have bonds and prisons to ward off the evil nature.
But who does not see what vices are found and displayed when one has grown up and reached manhood? Because there fall over a heap to: Avarice, greed, pride, infidelity, envy 2c. And the same vices are all the more harmful, as much as this age is more cunning to cover and adorn such vices. Therefore, it is not enough for the authorities to have the sword, but they must have hellish fire to punish so many and such great sins. That is why it is said in chapter 6, v. 5, that the heart of man, or the thoughts of man, are evil forever, or every day and at all times; and here it is said that they are "evil from their youth.
Although the Latin translation uses a mild word, it says enough, because it says that man's heart is inclined to evil; as Terentius says that the nature of all men is not inclined to work, but to laziness and vice. But those who want to use this word to diminish original sin with it, the experience of all men reproves them, but of the heathen and the ungodly much more. For if spiritual people, who have divine help from above, can hardly ward off their sins and keep them in check, what can a man do without such help? And if divine help fights and struggles against the prison of the law of sins, Rom. 7:22, 23, what folly is it to dream that the natural powers are intact and perfect without God's help?
Therefore reason in itself does not point and drive to the good, so also the
The will does not know for itself what is right, as the blind philosophy disputes, which does not know where these horrible temptations to sin come from in boys, young fellows, and old people; therefore it excuses them, and calls them only hastiness or affects and passions, does not call them malice, which is in nature.
(89) After this, it calls the same stimuli in great men, who moderate and govern them, virtues; but in others, who let their lusts run riot and indulge in them, it calls the same vices, which really means not knowing that nature is evil. But the holy scripture agrees with experience and says that the heart of man is evil from his youth. For experience teaches and shows that even the saints can hardly keep themselves and often fall into gross sins, precipitated by such wickedness of nature.
90 The word neurim means the age when man first begins to use reason, which is almost the sixth year. Just as neurim means young men and boys who serve their parents and teachers until they reach manhood. But it is good that we all remember the same age of youth, and consider how gladly we have obeyed parents and teachers, and how diligent we have been in learning; or how patient we have been when parents have punished us for our courage. For who is there among us who has not preferred to go for a walk, to play, to engage in idle chatter, rather than to go to church at the command of parents?
- But though such a thing may be changed by discipline, or may be resisted to some extent, yet it cannot be entirely torn out of the heart, as it proves to be when we are grown up. For this old verse is true: He who is an angel in youth becomes a devil in old age. God does indeed drive some to natural good movements, but the same happens through nature: as that Cyrus is driven to restore the services and preserve the church. But this does not come from nature. For where God is with His Holy Spirit, there is no longer the poetry of the
586 L. II. 276-278. interpretation of Genesis 8:21, 22. w. i. 884-887. 587
human heart, but the mind of God, for God dwells there through the Word and the Holy Spirit. Moses does not speak of such here, but only of men apart from the Holy Spirit, who are evil even where they are best.
And I will no more smite all that liveth, as I have done.
He speaks here clearly of the general smiting, as happened through the Flood. But it does not follow from this that he also wants to refrain from a partial smiting and to remain silent about everyone's sin. So the last day also has its exception, in which not only everything that lives there will be struck, but also the whole creature will be destroyed by fire.
V. 22: As long as the earth stands, seed and harvest, frost and heat, summer and winter, day and night shall not cease.
From this text, the Jews divide the year into six parts and count two moons to each part, as Lyra also indicates here in this text. But methinks that Moses speaks simply of the promise that one should not fear a general Flood from now on. For at the time of the flood there was such confusion that there was neither sowing time nor harvest, and in such darkness of rain and clouds one could not well distinguish day and night; for we see that when dark clouds go up in the sky, it also becomes dark on the earth. But how much darker it must have been, since one saw in the water, as in a mirror, the darkness of the clouds everywhere!
94Therefore this is the simple opinion that God promised Noah here that it should come to pass again that the earth in its
The first thing is that the land will be used as it was, that the devastation of the sinlstulh will cease, and that the land will be sown again; that the rows will go in their order, and that the harvest will follow the seed, and the summer will be followed by winter, and the heat by cold, according to due order.
95 And this text is also to be remembered against the common delusion of the signs that are to come before the last day. For they make eclipses, not knowing for how many days; they also fantasize that a whole seven years before no woman will bear children anymore 2c. But here the text says: "It shall not cease day or night, summer or winter." Therefore the natural changes will remain and will never be darkened by an eclipse a whole day absolutely.
The fact that he also adds, "As long as the earth stands," is not in vain. Because with it he wants to indicate that these days of the earth will once end and will follow days of the sky. As long as the days of the earth stand, the earth will also stand and these changes of the times will remain. But when the days of the earth shall cease, all things shall also cease, and the days of heaven shall follow, that is, the eternal days, which shall be one Sabbath after another, Isa. 66:23, in which we shall not be permitted to do bodily work or to prepare food, for we shall be as the angels of God, Marc. 12:25. But our life shall be: To know God, to delight in God's wisdom and to see God Himself before our eyes. This life we attain through faith in Christ, in which the eternal Father, through the merit of His Son and our Savior Jesus Christ, with the help and assistance of the Holy Spirit, graciously sustains us. Amen, Amen.
588 L. II, 278-sso. Interpretation of Genesis 9, I. 2. W. 1, 886-891. 589
The ninth chapter.
First part.
From the blessing, so that God blesses Noah and the whole human race after the Flood.
I.
V. 1. And God blessed Noah and his sons, saying, Be fruitful, and multiply, and replenish the earth.
This was truly a necessary consolation after the entire human race, except for eight souls that were preserved, had been destroyed by the Flood. For here Noah recognized that he had a gracious God, because he did not leave it at the first blessing, so that he had blessed the human race in the creation of the world: but here he blessed Noah anew, so that he would by no means have to doubt that he would again give him children and increase his race. And this promise was all the more joyful to him, because God had already clearly promised him that he would not let such severe punishment pass over mankind from now on.
(2) So this chapter finally confirms the marriage state anew, since God, by His word and commandment, gives man and woman together, and does this so that the world may be filled with people. For since God was angered by the sin of fornication before the Flood, it was now necessary, for the sake of the horrible examples of wrath, to show that God is not hostile to the proper union of man and woman, nor does he condemn it, but wants the human race to be propagated by it.
- from this Noah had a certain proof and sign that God truly loved man, wished him well, and had now put away all wrath, because He wants man to be propagated by the union of male and female.
If he had not put up with this state, he could have raised it from stones, Matth. 3, 9, as the poets fable about the Deucalion. Therefore the marriage state is praised and glorified by this text, that not only the house and world government flows from it, but also the church.
(4) That it is here objected that Noah was already at the age that he was no longer able to beget children, as also the Scripture does not remember that he subsequently begot children, therefore this promise was in vain: to this I answer that this promise did not happen to Noah alone, but also to his children, item, to the whole human generation; and nevertheless this hope of the generation also belongs to the grandfather Noah.
(5) So this text also belongs to us, that we learn from it and take it for granted that children are a gift of God and come only from God's blessing; as also the 127th Psalm v. 3 indicates. The pagans, who are uninstructed in the Word of God, believe that the increase of the human race happens partly by nature and partly by chance, especially because people often do not have children, who are considered most convenient for this purpose. Therefore, they do not thank God for the gift, nor do they accept the children as God's gifts.
II.
V. 2: Let your fear and dread be upon all the beasts of the earth, upon all the fowls of the air, and upon every creeping thing that moveth upon the earth; and let every fish of the sea be delivered into your hand.
These are words by which the dominion of man is increased, and it seems as if it were said for the abundance of comfort. For although after creation all animals were subjected to man, yet the
590 D.H, WV-2S2. interpretation of Genesis 9:2. ' W. I, M1-8W. 591
we do not read that the animals were so afraid of man and fled, as Moses indicates here. But the reason for this is that up to now the animals have not been ordered to death and food for man, but man has only been like a civil lord over the animals and not their strangler or eater.
But here they are subjected to man as a tyrant, who has full power to kill them or to let them live. Because a heavier servitude is imposed on them, but a greater and more serious dominion is granted to man, the animals must be more afraid and terrified of man. As we can see, even the tame animals are not easily taken; for they feel man's serious dominion and their danger goes to their hearts by nature, which did not happen before this command of the Lord, as I believe it to be. For hitherto they have used the animals only for work, for which they have served, and for sacrifices, not for food or nourishment. And this strengthening or increase of dominion also belongs to the fact that God, as by a special privilege which the patriarchs did not have, shows that he is favorable and good to man.
8 Therefore, one should not consider this benefit, by which man is given the rule over the animals, as insignificant. For it is a special gift of God, which the heathen, who do not have God's word, do not know, and we enjoy this gift most of all. For when such a command was spoken to Noah, and this right was given to him, there was no need of it. For then few people had the whole earth, so they had fruits of the earth superfluously enough, and there was no need to add the flesh of animals to it. But now we could not feed on the fruits of the earth alone, if we had not been granted this great blessing, that we might eat the flesh of animals, birds and fish.
009 Therefore this word ordereth the meat-bank, and putteth on the spit rabbits, and fowls, and geese, and adorneth and filleth the table with all manner of dishes. And necessity makes people witty and skillful, so that they do not eat alone.
hunt the wild animals, but also raise other cattle in the Hans with diligent care, which they use for food. God therefore makes himself a butcher in this place, as it were, for he slaughters and strangles the animals that serve as food by his word. So that he repays the great sorrow, which the pious Noah had in the flood, and rewards it with rich comfort; because therefore he intends to take care of him the better.
(10) Therefore, we should not consider it as if it happened accidentally, as the pagans think and consider that it was the custom to slaughter cattle for and for; but it is ordered, or rather permitted, by God's word. For without sin, no animal could have been strangled if God had not clearly permitted it in His Word. Therefore, it is a great liberty that a man may freely and with impunity strangle all kinds of animals that are useful for food and can be eaten. And if only one kind of animal were ordained for such use, it would still be a great boon. How much greater a gift it is that all animals that are useful for food are generally allowed to man!
(11) The wicked and the heathen understand not these things; neither do the philosophers know them. For they hold that this custom has been at all times. But we should truly value and magnify such things, to make our consciences secure and free over this use of creatures, created and permitted by God, namely, that there is no law forbidding to eat them. Therefore, there can be no sin in its use, as the shameful popes have blasphemed the church in these things as well.
(12) With these words man's dominion is increased and the unreasonable animals are subjected to man's service until death. Therefore they fear and flee from man for the sake of this new and previously uncommon order in the world. For Adam it would have been an abomination to strangle a little bird for food. But now that the Word is added, we understand that it is a
592 2. n, 282-28". Interpretation of Genesis 9, 2. 3. W. 1, 89:3-896. 593
The special blessing of God is that God has thus fed and ordered the kitchen with all kinds of meat. He will also order the cellar after that, when he will show man how he should plant and build wine.
Therefore, these are certain and excellent testimonies that God is no longer hostile to man, but favorable. And this history provides us with examples in both parts, that just as God's wrath is unbearable when it comes to pass, so is His grace and mercy, when it begins to shine again, without measure or end. And God's goodness and mercy are more abundant and abundant because they are of God's nature, since anger is actually a work that is contrary to God's nature and that he does against his nature when man's wickedness causes him to do it.
V. 3 Everything that moves and lives, that is your food; like the green herb I have given you all of it.
14 There is a question here. Earlier (Cap. 7, 2.) Moses indicated the difference between the clean and unclean animals; here, however, he speaks of all animals without distinction and in general. Did God also permit the unclean animals to be eaten by man? For that he says: "Everything that moves and lives on earth" is said in general. Now there are those who believe that the people of Noah's time used all kinds of animals, both clean and unclean, for food. But I understand it differently. For since the distinction between clean and unclean animals has been made above and is diligently repeated in the Law, I believe that, as far as food is concerned, man alone used clean animals, that is, those that were sacrificed.
(15) That therefore these words, spoken generally, may be understood with distinction, "Every living thing that moveth," that is, among clean animals, "shall be your meat. For nature is afraid of snakes, wolves, ravens, mice, and rats, although some peoples have used them for food and enjoyed them. Therefore, the terror and fear of man goes over all the animals on earth, so that they
a man may kill. But from this it does not follow that he eats from all. And it can be seen as if Noah also used only the pure ones, which, as he knew, could be sacrificed alone.
(16) Here, however, something else occurs that makes us think more, namely, how terror and fear of man can go over all animals, because wolves, lions, bears, wild pigs, tigers eat men and men are frightened of them: just as we flee from all snakes as soon as we have seen them. What shall we say to this? Is God's word untrue? Answer: Even if we flee from such animals for the sake of danger and are terrified of them, it is still true that the fear of man remains above them. For when even the wildest animals first see a man, they are frightened by him and flee. But when they are finally angered, they overcome because of the strength of their bodies.
(17) But why are they frightened, one might say, since they are stronger? Answer: They know that man is gifted with reason, which overpowers all animals. For even elephants, lions and tigers can be tamed by man's skill. Therefore, what man cannot accomplish with his strength, he accomplishes with the art, strength and agility of reason. For how else would it be possible for a child of ten years to herd and govern whole herds of cattle, or to steer a horse, which is a particularly brave and strong animal, wherever it wanted to go, and to force it sometimes to run and sometimes to tread slowly? All this can be done by human skill and not by strength. Therefore, these are clear enough signs that the fear of man remains in the animals, whether they do harm to man when they are irritated and enraged, and therefore are feared by man again.
(18) And I doubt not that in the days of Noah, and of the fathers after him, the terror of the beasts was greater, because righteousness had gone forth, and sins were fewer. Since the
594 L. 11. 284-286. Interpretation of I Moses 9, 3. 4. W. 1, 896-899. 595
Since the holiness of life and piety fell, and sins increased, this blessing also departed, and the animals almost began to be the punishment of sins; as Moses in the 5th book Cap. 32, 24, God threatens to send the teeth of the beasts among them. And how has been such a cruel plague in the wilderness of the fiery serpents half, 4 Mos. 21, 6! In the 2nd book of Kings in 2 Cap. V. 24, it says that bears tore apart the boys who mocked the prophet Elisha. Why did not the fear of man remain in the animals? Why did they rage so against man? Was not sin one of the causes?
(19) As I also said above that new punishments are found when new sins increase; as in our time there are unusual diseases and plagues, such as the sweat addiction and similar new plagues. In 1542 locusts did great damage in the countryside in Poland and Silesia 2c.
20 Thus God has promised seed time and harvest, heat and frost, and yet He thus decrees our sins, that in lines the seed and harvest are disturbed and spoiled by uncomfortable weather; as in the year 1540 there was a great drought, and for the next two years after that there was almost uninterrupted rain. Because of this, the world is now the worst, what wonder is it that blessings are taken away from us, and in their place come curses and calamities, that the animals that should be terrified of us men if we were pious, now frighten and harm us?
021 The land of the Sodomites was in times past as a paradise, but because of sin it is become a lake of sulfur. And they that have seen the same place say that there grow the most beautiful apples; but when they are cut open, they are full of ashes and a foul stench within. The cause is that they have not recognized the gifts and blessings of God, but have misused them according to their will and pleasure. To this end, puffed up by such blessings and goods, they have blasphemed God, and
persecuted his saints. Therefore the blessing has been taken away from them, and everything has become full of cursing. This is the correct answer and resolution of this question, that although there are some signs of terror before man in the wild animals, we are rather afraid of them and they harm us.
(22) I have no doubt that in this land around Wittenberg the very worst people lived in ancient times. For where else would the sandy and barren soil have come from? And the names of the towns and villages indicate that Jews have lived here. For where wicked men dwell, there also the earth corrupts in time by God's malediction.
In Bruges, in Flanders, there was a famous port in the past, but since the time when they held King Maximilian prisoner, the sea has receded, so that there is no longer a port. The same is now said of Venice. And it is no great wonder that, in addition to the innumerable sins of the great and mighty cities, there is also the protection and defense of idolatry and the persecution of the Gospel.
V. 4. Eat not the flesh alone, which yet liveth in his blood.
(24) What we have heard so far has been a purely domestic matter. Now here the Lord gives a commandment concerning the police and the common law. For since it should be as little a sin to slaughter an ox or a sheep for food as it would be to break off a flower or a herb in the field, one had to be concerned that men would abuse such freedom, which God had granted them over the animals, and would also take advantage to shed men's blood. Therefore, God gives a new law that one should not shed the blood of men, and also restricts the freedom from eating flesh, for he does not want one to eat flesh unless he has first been cleansed of the blood.
(25) But this text is very obscure in Hebrew: therefore the teachers also had many thoughts, which are superfluous to relate here. For this rule
596 L. II, 2SV-^8S. Interpretation of Genesis 9, 4. 5. W. I, S9S-90S. 597
I am absolutely convinced that in the holy scriptures the words should serve the things and not the things the words. Therefore, I do not dispute the judgment and discretion of those who interpret the words according to their affects and want them to serve the thoughts so that they can read the Scriptures.
Therefore, let us first look at the grammar. Nephesh actually means a life
animal, as there are oxen, sheep, men 2c. For it means not only something corporeal, but something that has body and life; as when Christ says John 10:15, "I lay down my life for my sheep," by which he means nothing other than the bodily or natural life. But bazaar is called flesh, which is a piece of a gross element, and yet has its life and pulse, not of the body, but of the soul. For flesh, or the body in itself without the soul, is nothing but a block or stone; but when it is animated and moved by the soul, the moisture and all that is in the animal is moved.
Now here the Lord forbids that one should not eat such a body, which still has a living soul that moves and stirs, as the pond eats the chicks, the wolf the sheep, not slaughtered, but alive. God forbids cruelty here, and thus restricts the freedom to strangle, so that it should not be done unreasonably, as animals strangle one another, since one eats the bodies or their limbs alive: but that the slaughter should be done as it is done in sacrifices before the altar, since an animal was slaughtered without cruelty, and was sacrificed to the Lord, when it was well washed off from the blood. This, I think, is the simple and right opinion, which is also followed by some "from the masters of the Jews, namely, that we should not eat raw meat, with the limbs still wriggling; as it is fabled of the monstrous blasphemers and Cyclopes that they eat living animals and men.
V. 5 For I will also avenge the blood of your body, and will avenge it on all animals; and I will avenge the life of man on every man that is his brother.
The Hebrew text is darker here than in the previous pieces; and here Lyra sets the mind of the rabbis according to many kinds of murder; for he divides this saying into two parts, and interprets each in two ways. The first part of this saying he applies to those who empty themselves. And if this opinion is true, then immortality is confirmed here in this text. For how could God take care of him who was dead and nothing more? Therefore, the punishments of sins after this life are meant here. But against this opinion, methinks, is the grammar. For although I do not consider myself a perfect Hebrew, yet it seems to me that the words do not give such an understanding and opinion.
The second death is when people are thrown to wild animals, as was done in theaters in the past, but these were cruel and inhumane spectacles. The third, when someone strangles someone who has been ordered and prepared by someone else. The fourth, when a close friend is strangled by another 2c. I would not like this division at all if it could be proven from the text. But it is a Jewish poem, which came from the fact that the Jews were hostile to the Roman laws.
(30) Therefore this opinion is more simple, if you understand this text to mean that it generally forbids all kinds of murder and death; just as the fifth commandment also says, "Thou shalt not kill. For God does not want you to strangle an animal, 'except for sacrifice, or for the benefit and use of men. Much less does he want a man to be put to death, unless it is by divine commandment or order.
First, it is forbidden to kill wantonly and inhumanely. For discipline means that one should not, out of carelessness and without cause, strangle the animals one wants, nor eat their flesh raw and uncleaned. After this he forbids that one man should not kill another, in whatever way he pleases. For if God requires the blood from the hand of the beast that slays a man, he shall not require it.
598 ". n. 2M-2N1. Interpretation of I Genesis 9:5. 6. W. I. S0S-90S. 599
how much more seriously will he demand it from the hand of man? Intestine" this text belongs to the fifth commandment that no one should shed human blood.
Second part.
From the law about the death beaters; from the covenant of God with Noah and from the rainbow.
I.
V. 6: Whoever spills the blood of man, his blood shall also be spilled by man.
The Latin interpreter has omitted the necessary word baadam, "by men," out of negligence, which is not to be praised in him. For it indicates the difference of the time before the Flood and after. For Cain had slain his brother Abel before, but at that time God had threatened sevenfold punishment for the honor of human blood to the one who would slay Cain again. Therefore he did not want that a man who had been slain should be slain again in a judicial way. And although Adam severely punished the sin of his death by putting him under ban, he was not allowed to put him to death again.
But here the Lord ordains a new law, and wills that the slayers of men shall be slain again, which until now had not been customary in the world. For God Himself had reserved all judgment for Himself. Because he saw that the world was getting worse day by day, he finally punished the ungodly world with the Flood. But here he also shares his power with man, to whom he gives power over life and death among men, but so that one would be guilty of shed blood. For whoever does not have the right to kill a man and kills him nevertheless, God subjects him not only to his judgment, but also to the sword of man. Therefore, when he is killed, it is rightly said that he is punished and killed by God, even though he is killed by the sword of man. For if
If it were without this commandment of God, it would be just as little right to strangle a murderer as it was not right before the Flood.
34 Therefore, this is the origin from which all worldly rights flow. For as God gives man power over life and death, so He also gives him power over that which is less than these: Goods, house and farm, wife, children and servants, fields 2c. God wants all these things to be under the control of some people, so that the wrongdoers may be punished.
(35) For this is the difference between God's power and man's power: God has power and authority to kill us, even though the world cannot accuse us of anything, but we are innocent before it. For the sin that is born with us makes us all guilty before God. But men have no power to kill until we are guilty before the world and the sin is certain. For this reason, courts of law have been established and proper judicial processes have been determined, so that the crime must be investigated and proven before the verdict is passed on the life.
(36) Therefore, this text should be diligently noted, in which God established and ordained the authorities not only to judge life, but also lesser things than life, such as that the authorities should punish the disobedience of children, theft, adultery, false swearing, and, in sum, all the sins forbidden in the other tablet. For he who allows the judgment of life also allows the judgment of other things, which are less than and beneath life.
37 Therefore, this is a glorious text, and worthy of note, that God has ordered the authorities and given them the sword in their hands, so that they should resist the will to anger, lest cruelty and other sins take over too much. And if God had not given and commanded this divine power to man, dear, what kind of life would we lead? Because God saw that there would be much unhappiness and unpleasantness in the world at all times, He has given this external means.
600 2. II, 2SI-SW. Interpretation of Genesis 9:6, 7. W. I, 906-908. 601
The world had not yet had such an order, so that wickedness would not multiply beyond all measure. And has thus, as it were, circumscribed our life and property and kept them with walls.
38 And this is no less a proof of God's supreme love for man that he promises him that he will stop with the flood and no longer destroy everything with it, and allows him to eat flesh to preserve this life.
Dem GOtt hat den Menschen zu seinem Bild gemacht.
39 This is a great reason why he does not want a man to be strangled wantonly, namely, that he is the most noble creature, not made like other animals, but in the image of God. Although man has lost this image through sin, as indicated above, it can be regained through the Word and the Holy Spirit. God wants this image to be honored by one person to another, and does not want us to be tyrannical among ourselves and shed blood. But whoever does not want to honor this image in man, nor shun it, but wants to follow his wrath and pain or irritation, as the most shameful counselors, as someone calls them, God hands his life over to the authorities, and says that his blood should be shed again.
40 And so this text establishes and orders a police force in the world that did not exist before the Flood, as Cain's and Lamech's examples show, who were not killed again, since the holy fathers were judges over such public acts. But here God commands that those who have the sword should use it against those who have shed blood.
41 And so here also the argument is dissolved, with which Plato and all wise men were concerned. For they conclude that a regiment cannot be run without injustice: the reason is that men are of equal status and dignity among themselves. For why is the emperor a ruler of the world? Why are others obedient to him, since he is both a ruler and a ruler?
He is a man who is better and stronger than other men, and who can die as soon as another man? for he is everywhere like other men. Therefore it seems to be a tyranny that he, while he is equal to other men, is subject to the rule over other men; for if he is equal to other men, he exercises the highest power and injustice, that he does not want to be like other men, but prefers himself to others with tyranny.
Reason therefore concludes and finds nothing else that is contrary to it. But we, who have the word, see that God's commandment is contrary to it, who thus orders and establishes it. Therefore, it behooves us to submit to the divine order and tolerate it, so that this sin is not added to other sins, so that we disobey God's will in this matter, which, as we can see and understand for ourselves, serves and benefits our lives in so many ways.
43 Thus this text permits the slaughter of animals in a spiritual and secular way, that is, for sacrifices and daily needs. But it forbids the strangling of man altogether, for man was created in God's image. Whoever does not obey this will of God, God hands him over to the authorities to be killed again.
V. 7 Be fruitful and multiply, and be active on the earth, so that you may become many.
44 Because God has permitted the slaughter of cattle and animals, not only for sacrifice, but also for human consumption, but has forbidden the killing of humans, here is the reason why God so seriously forbids the killing of humans and is hostile to it, namely, because He wants humans to multiply on earth. Death strikes, however, make the earth desolate and lonely, as we see happening in wars. So because God did not create the earth in vain, but that it might be inhabited, as Isaiah Cap. 45, 18, and therefore makes it fertile with rain and sun, He is therefore hostile to those who take away those who are to dwell on it; for His
602 L. II, 293-295. interpretation of Genesis 9:7-16. W. 1, 908-911. 603
Will and desire is life and not death, Ps. 30, 6.
(45) Such and such sayings are taken from such promises as this, that God commands man to multiply. For by this he clearly indicates that he is more inclined to make alive and to do good than to anger and to kill. For why else would he so earnestly forbid the striking of death? And why else should pestilences be so rare? For a common pestilence or death of the land hardly occurs once in ten years. But people are born every day, so animals multiply daily and countless fruits grow.
46 All this testifies that God does not love death, but life, just as He created man for this purpose in the beginning. But death came into the world through the devil's envy, Wis. 2, 24. 2, 24. And yet, even after sin, the rest of the blessing is preserved in such a way that we can clearly conclude from God's will toward us that He loves life more than death. And it is good that such thoughts should be much used, for with them we will surely, as Solomon says, Proverbs 18:22, draw pleasure from the Lord.
II.
V. 8-11. And God said to Noah and to his sons with him, "Behold, I establish a covenant with you, and with your seed after you, and with every living creature that is with you, of birds, and of cattle, and of all the beasts of the earth with you, of all that are gone out of the casket, of whatsoever beasts they be upon the earth. And establish my covenant with you, that henceforth all flesh shall no more be destroyed with the waters of the flood, neither shall there any more come a flood to destroy the earth.
(47) What is the reason why Moses is so rich and of many words in this description, I have said above several times. For the Holy Spirit does not make many words in vain. He who therefore considers in what great trembling, fear, sorrow and danger Noah stood with his own.
He will easily be able to recognize that the highest necessity required that God so often repeats and imagines the same speech.
(48) Since the covenant of which he speaks here does not concern man alone, but includes all living creatures, it must be understood not of the promise of the seed, but of this bodily or natural life, which the unreasoning animals have in addition to us, that God will no longer destroy it with the flood.
V. 12-16. And God said, This is the sign of the covenant which I have made between me and you, and every living creature among you for ever: I have set my bow in the clouds, and it shall be the sign of the covenant between me and the earth. And when it comes that I will lead will over the earth, then my bow shall be seen in the clouds. Then I will remember my covenant between me and you and all living creatures in all flesh, so that there will no longer be a flood to destroy all flesh. Therefore my bow shall be in the clouds, that I may behold it, and remember the everlasting covenant between God and every living creature in all flesh that is upon the earth.
(49) This word, "forevermore," should be diligently remembered; for it comprehends not only men and animals that have been, but all the descendants who will be until the end of the world. And this text also teaches us how God always uses a sign for his promises; as I also indicated above in the 3rd chapter of the skirts made of skins, which he had put on the bare human beings, Adam and Eve, as a sign that he wanted to handle, protect and preserve them.
50 And is not the allegory or secret interpretation that some make here uncomfortable: that as the skin of a dead sheep warms the body, so Christ, after he has died, warms us also with his spirit and will raise us up on the last day and make us alive. Some say that he put the skins on them as a sign that they were mortal. But this is to them
604 > L. n, M5-297. interpretation of I Genesis 9, 12-16. W. 1, 911-414. 605
not so necessary, because without it our whole life admonishes and warns us that we are mortal; but this was more necessary to them, that they might have a sign of life, by which they might learn God's favor and blessing. For this is actually the sign's nature, that it comforts, not that it frightens. And on this opinion, God also created the sign of the rainbow and attached it to His promise.
(51) For this reason God speaks to Himself above (Cap. 8, 21, 22.) that such a terrible punishment grieves Him, and promises that He will no longer allow such punishment to take place, because the thinking of the human heart is evil from youth, and if He wanted to punish the evil always, He would have to have a new Flood every day: so He promises here by a word, which is either spoken by an angel, or (as is possible) by the mouth of Noah to man: "There shall no more Flood come upon the earth. The fact that the same thing is repeated so often is a sign of a special love for man, to whom he wanted to persuade that he should no longer worry about such punishment, but should be provided with blessings and all kinds of kindness to him.
Noah and his people were in great need of such comfort. For a man humbled by God cannot forget his suffering and pain. For the punishment clings much more firmly than the good deed; as we also see in children when they are punished with the rod: although the mother then gives good words and applies all kinds of reconciliation, the suffering is still so deep in their hearts that they often have to sigh and sob long afterwards. How much more difficult is consolation for a conscience that has experienced God's wrath and the terror of death, which then sticks so firmly and deeply in the heart that it still trembles and fears even in the face of consolation and good deeds!
Therefore, God shows His goodwill here in many ways, pours out His mercy with special joy, like a mother who gives the angry child so many good words and jokes sweetly with it, until it finally forgets to cry and must laugh at her again.
This is a real rhetorical and rich consolation, so variously expressed according to the need of the poor people who had seen the terrible and unspeakable wrath of God for a whole year. Therefore, the great fear and terror could not have been put out of their minds with one or two words, but many words had to be spoken before they could forget the weeping and sorrow. For though they were holy, yet they were also flesh, as we are.
55 And we need such comfort now, so that in many a storm and trial we do not doubt that the windows of heaven and the fountains of the deep are closed by God's word. For this is why the rainbow is still seen, so that it may be a sure sign that there will no longer be a common flood. Therefore, this promise demands such faith from us that we believe that God has had mercy on the human race and will no longer allow a general flood to pass over us.
III.
(56) Further, it is disputed here whether there are natural causes in the rainbow that signify this? and what the philosophers dispute about this is known, especially Aristotle On the Meteors, about the color of the rainbow, and the nature of the cloud by which it is produced, and about its curvature. And they do not make a clumsy likeness of the mirror in which the face or image is refracted, as the rays of the sun paint themselves and make an arc when they fall into a watery and hollow cloud. For in such things reason sees what is most like truth, although it cannot see truth everywhere, nor recognize it, for this does not belong to the creature but to the Creator. All my life I have believed no book less than this "On the Meteors," because it is based on this reason, as if everything in nature happens from natural causes.
- from the rainbow it is certain (as-
606 L. II, 227-M. Interpretation of Genesis 9:12-16, W. 1:914-SI7. 607
They say that it means three days of rain, which I also admit), that it means that there will be no more flood. And yet it does not mean this from a natural cause, but only from God's word, that God has decreed it so and determined it by his word. For just as circumcision was a sign that the same people were God's people, who did not show circumcision for themselves, but only by God's word, which was done for them; and just as the skirts of skins signified life and preservation, not that they could do the same by nature, but because God had promised it so: so the rainbow in the clouds signifies that there shall be no more flood, not from a natural cause, but because of God's word.
(58) What are natural thoughts and speculations about this, I do not despise either, but because they are not certain and consistent proofs, I do not trust them much. And the causes that Aristotle indicates of a watery and hollow cloud are not certain. For such clouds may well be, if no rainbow is formed; just as the rainbow may become larger or smaller from the medium, depending on whether it is thick or thin. Thus I have seen a rainbow here in Wittenberg, which was quite round and closed into each other, not cut off on the plane of the earth, as it usually appears. How is it then that rainbows are seen differently and differently? Here a philosopher, who considers it a disgrace that he should not know how to indicate the causes of all things, may well devise something: but he will not pretend it to me, nor persuade me to believe that he is speaking the truth.
(59) The only, constant and most certain proof is that the same fire signs in the air, or impressions, as they are called, are all the works of God, or of the devil. As I have no doubt that the leaping lights, flying dragons, spears and the like are works of the evil spirits, who play together in the air in such a way that they either frighten or deceive people. The
Pagans have taken the flames of fire that one sees above the ships for Castor and Pollux. So one sees at times a lunar image on horses above the ears, which is certainly nothing else than the devil's mockery in the air. Although Aristotle considers it to be inflamed air, he also disputes that the comet is a vapor that ignites in the air.
But it seems much safer and more certain to me that we speak of such things a priori, that is, according to the first order of God, namely, that when God wills, a comet burns for a sign of terror; just as the rainbow shines in the sky when it wills, for a sign of grace. For who can grasp all the causes or understand how it happens that the rainbow appears with such beautifully mixed colors and as a complete semicircle? which really does not come from the position of the clouds. That is why the arch stands there out of God's will and promise, for the assurance of men and animals at the same time, that there shall be no Flood at any time.
61 And such signs should remind us that we should be grateful to God. For as often as the rainbow is seen, it preaches to the whole world about the wrath in which God destroyed the whole world through the Flood, and comforts us that we should henceforth believe that God is good and merciful to us and will henceforth no longer use such terrible punishment. Thus he teaches at the same time the fear of God and faith, which are the highest virtues, of which philosophy knows nothing and only disputes de materiali et formali causa, that is, from what he becomes and what he is in himself. But causam finalem, that is, why and for what purpose God let see such a beautiful creature in the sky, it does not know, but theology shows it.
(62) So here they also dispute whether the rainbow was also before the Flood. And they are very serious here. For since it is written above (Cap. 2, 2. 3.) that God created heaven and earth in six days and then rested from all his works on the seventh day, they conclude that the rainbow was there from the beginning.
608- II. 299-^01. interpretation of I Genesis 9:12-16. w. 1. 917-920. 609
otherwise it would follow that God had created something new outside these six days. But this had happened in Noah's time, that God had taken the rainbow, which had been created from the beginning, and had made it a special sign by a new word, after it had been before but had meant nothing. In support of this opinion they used the saying of Solomon, Ecclesiastes 1:9: "There is nothing new under the sun"; therefore they say that after the six days no creature was created anew.
But it seems to me that the contradiction is true, namely, that the rainbow never existed before and was created here for the very first time; just as the skirts of skins, with which God clothed Adam and Eve, were not created in the six days, but were made after the fall of Adam and Eve. That is why they were new creatures. For the fact that the Scripture says that God rested is not to be understood as meaning that He created nothing more after that; for Christ John 5:17 says: "My Father works until now, and I also work."
- Although theologians have struggled a lot over Solomon's saying: "There is nothing new under the sun", it is easy for everyone to see that he is not talking about God's works, but about original sin, that the reason which was in Adam after the fall, the teaching and disputations of morals, of vices, of virtue, of food, of government are still all in man; as a poet also says in a saying: Nothing is ever said that was not said before. For, in truth, there is nothing new in the works and all the doings of men; but the very words, thoughts, doings, affections, sorrows, loves, and all manner of cases, which were ever before, are still. Therefore it is a foolish thing that one wants to interpret this saying to God's work and creatures.
(65) Accordingly, I hold that the rainbow was a new creature, never before seen in the world, so that the world would first be reminded of the past wrath, which sign and footprint the rainbow indicates; secondly, that it would also have comfort and reassurance from
of God's grace: for the rainbow is like a book or painted tablet, wherein is displayed at once the past wrath and present grace.
66 There is also a dispute about the colors, which some make four: one fiery, the other yellow, the third green, the fourth water blue. But I believe that there are only two of them, namely, one is the color of fire, the other the color of water; and the color of fire is uppermost before the bow breaks back and makes a reflection under itself; for thus the uppermost is reversed with the lowermost, as we see in the mirror. But where the fire and water colors come together and are mixed into one another, a yellow or pale color also breaks out.
But this kind of colors is ordered by God out of special counsel, so that not only the water color should be a reminder of the past wrath, but that also the fire color should hold up and foreshadow the future judgment. The line that is blue or watercolor on the inside has its place and measure, so that one can see how far it goes: but the line that is blue or watercolor on the outside floats around and has no measured or finished place. For the first world perished by the flood; but the wrath had a measure, because something remained and was preserved, out of which afterwards another world was made, which also has an end. But when God destroys the world with fire, this bodily life will not be restored, but the wicked will have to face an eternal judgment of death in the fire, but the pious will be raised to a new and eternal life, which will not be bodily, but spiritual, whether it will be in a bodily form.
Therefore, let us remember this sign and learn to fear God and trust in Him, so that just as we escaped the punishment of the flood, we may also escape the punishment of the fire. Such thoughts about the rainbow are far more useful and better than the philosophical disputations about how or by what it is caused and made.
610 L.H.AN-SW. Interpretation of Genesis 9:12-16. W.i,s2o-W". 611
Third part.
From the allegories.
I.
69 Thus we have now completed the story of the Flood, which Moses described sufficiently, as being a horrible example of an exuberant and almost infinite wrath of God, which cannot be sufficiently exhausted by any words. Now I must also say something about the secret interpretation; although I have often testified that I do not have much desire for allegories, which I loved so much when I was young that I thought everything had to be interpreted in allegories: Origen and Jerome, whom I admired as the highest theologians, gave me cause for this; although Augustine also often uses allegories.
(70) But though I followed their example, I found at last, to my great detriment, that I had followed a vain shadow and despised the sap and right core of Scripture. That is why I have subsequently become hostile to allegories. There is something pleasant and amusing about them, especially when they are based on something lovely; that is why I tend to compare them to fine paintings. But how much better the natural color of a living body is than a painting, even if, as the poet says, it is adorned with appellic colors and comes closest and most similar to natural colors: so much better and more powerful is history in itself than allegory.
In our time, the unlearned crowd of the Anabaptists hold fast to allegories beyond all measure, no less than the monks: that is why they are so fond of the dark books, as St. John's Revelation, and the useless gibberish and poetry in the last two books of Ezra. For there each one may invent what he wants. Thus we know that Muenzer, the rebellious spirit, has also turned everything into allegories. But in truth, he who without thought either writes allegories himself or follows those invented by others, is not only deceived, but also damaged to the highest degree, as the examples show.
Therefore, they should either be bypassed altogether, or they should be handled with the utmost understanding and concern, and they should be drawn from and guided by the rules used by the apostles, of which I will speak hereafter, lest we, like the theologians and canonists, or rather asimfles, fall into ugly and harmful absurdities, as the decrees of the most detestable Pope Benedict testify.
(73) But this is to be understood in such a way that we nevertheless do not reject all allegories in general. For we see that Christ himself and the apostles also used allegories at times. But they are such that they are according to faith; according to the rule of St. Paul, Rom. 12:7, where he exhorts and says that prophecy or doctrine should be according to faith.
Furthermore, when I condemn allegories, I am speaking of those that someone invents out of his own spirit and mind, without the foundation of sacred Scripture. For the others, which are drawn from the analogy and guide of faith, not only adorn and decorate the doctrine, but also comfort the conscience.
75 Peter uses this history of the Flood in the most beautiful allegory and interpretation when he says in 1 Epist. 3, 21. 22. that through the flood is meant the baptism that makes us blessed. For thereby is not washed away the filth of the flesh, but the conscience has a good covenant with God through the resurrection of Jesus Christ, who is at the right hand of God, swallowing up death that we might be heirs of eternal life, and has ascended into heaven, and has subdued for himself the angels and the mighty men and the powers 2c. This is actually a true theological allegory, that is, one that is consistent with faith and full of comfort.
- such is also this one, so Christ leads Joh. 3, 14. of the lifted up serpent in the wilderness, of which were healed those who looked at it and were bitten by the serpents. Item, this St. Paul 1 Cor. 10, 4.: "Our fathers all drank of the spiritual rock" 2c. These are such allegories, which not only come finely with the work, but also teach the hearts of faith and are useful to the consciences.
612 L. ii, sos-s". Interpretation of I Genesis 9:12-16. W.'i, ss^-sn. 613
77 But consider Jerome's, Origen's, and Augustine's allegories, the more part: for these have no thoughts of faith when they make allegories, but seek philosophical sayings for them, which serve neither for good morals nor for faith; not to mention that they are foolish and clumsy enough.
We have heard above of Augustine's allegory of the creation of man and woman, which he directs to the upper and lower parts of man, that is, to reason and inner stimuli or affects. But, dear, tell me, what is the purpose of such a poem?
But the pope is praised as a godly and learned allegorical master, who thus goes up in all heights: God made two great lights, the sun and the moon. The sun is the papal majesty, from which the imperial majesty has its light, as the moon from the sun. O impudence above all impudence! O cursed ambition!
80 In this history, they also compare the ark of their church, in which the pope is with his cardinals, bishops and prelates; but the laity swim in the sea, that is, they are stuck in worldly business, and would not be blessed if these regents of the ark or church did not reach out to them or throw them boards and ropes so that they draw them into the church. The laymen, however, are swimming in the sea, that is, stuck in worldly business, and would not be blessed if these rulers of the ark or church did not hold out their hands to them or throw them boards and ropes to draw them into the church. For with such a painting the monks have painted the church everywhere.
Origen is even purer than the popes, who generally draws his allegories from external customs. But be that as it may, one should keep St. Paul's rule, which commands that one should make the interpretation according to faith; for this edifies and actually belongs to the church. The pagan philosophers can also teach us about morals, even though they know nothing about faith.
II.
Thus St. Paul says in the 1st Epistle to the Corinthians Cap. 10, 2. that the Israelites under Moses were baptized with the cloud and with the sea. If you were to look at the manner and words alone, then also Pha
rao was baptized, but in such a way that he and all his people were drowned and corrupted in the sea, but Israel passed through without harm or injury; just as Noah and his sons were also preserved in this baptism of the flood, but the rest of the world, which had been outside the box, perished in this baptism of the flood. This is conveniently and skillfully said. For in the Scriptures baptism and death are compared and reversed with each other. Therefore Paul says Rom. 6, 3: "All who were baptized into Jesus Christ were baptized into his death." Item, Christ Luc. 12, 50.: "I must first be baptized with one baptism, and how anxious I am until it is completed!" And to His disciples He says Matth. 20, 23.: "With baptism, as I am baptized with, shall ye be baptized."
According to this meaning, the Red Sea is actually baptism, that is, the death and wrath of God, as can be seen in Pharaoh: and yet Israel, which is baptized with such baptism, passes through without harm. Thus the Flood is certainly the death and wrath of God, and yet in the midst of it the faithful are preserved. Thus death devours the whole human race, for God's wrath proceeds without distinction against the evil and the good, the pious and the wicked. As the flood that Noah suffered was not another thing, but the world suffered: so the Red Sea, in which Pharaoh and the children of Israel went, was not two things, but One Sea. Then the difference is found in that those who believe are preserved in this very death, in which they stand beside the wicked, but the wicked perish; as Noah is preserved because he has the box, that is, the promise and word of God, in which he lives; but the wicked, who do not believe the word, are left without help.
(84) This difference the Holy Spirit intended to show, so that the pious may believe from this example and hope for salvation and blessedness through God's mercy, even in the midst of death. For they have baptism, which is connected with the promise of life, just as Noah had the box. Now whether the death of a wise man and the death of a
614 ii, SM-3V8. Interpretation of I Genesis 9:12-16. W. i, 927-Wv. 615
"Fools; for Peter dies, Paul dies, not unlike the death of Nero and all the ungodly: yet they believe that in death they shall be preserved unto life eternal. And this hope is not in vain: for they have the Lord Christ, who receiveth their spirit, and at the last day shall raise up the bodies of them that believe unto everlasting life.
This allegory is of great use and comforts the heart, for it shows the difference of the end. If you want to follow the eyes of the flesh, Solomon's saying Ecclesiastes 2:16 is true, that as the wise die, so dieth the fool, and that the righteous dieth as though God loved him not. But here you must turn your mind's eye and notice the difference, that Israel enters the Red Sea and is preserved; but over Pharaoh, when he wants to go after Israel, the waters break and he perishes. Therefore it is the same death that the pious and the wicked die. And the death of the pious is indeed generally shameful, but the death of the wicked is glorious and splendid; but in the sight of God the death of sinners is the worst, but the death of the saints is precious and delicious; for it is sanctified by Christ, through whom is the entrance into eternal life.
86 For as the flood and the Red Sea are as it were ministers that Noah and Israel should be saved out of death, and be preserved in life: so also our death is nothing else, but a cause of life, if we will continue in the faith. For when the children of Israel are in their greatest distress, the sea suddenly divides itself from one another and stands there on the right and left side as a wall of brass, so that Israel can pass through without danger or harm. But why does this happen? Precisely because death had to serve life. For this is God's power and might, by which Satan's attacks fail, as they did in paradise. Because there the devil also dealt with it, that he would like to strangle the whole human race with his poison. But what happens? Through this blessed guilt, as the Church sings, it is arranged that God's Son comes down into our flesh and redeems us from such great misery.
Thus this allegory finely teaches, comforts and strengthens that we fear neither death nor sin, but despise all danger and give thanks to God, that we are thus called and God thus acts with us, that even death, which devours the whole world, must serve for our life; as the Flood, by which the previous world was corrupted, was a cause that Noah was preserved, and the Red Sea, which took away Pharaoh, must serve for the preservation of the children of Israel.
This comfort should also be applied to other trials, so that we may despise the danger and have hope, even if it seems as if there is no hope left. So when death or other adversity befalls us, we should encourage ourselves and say, "Behold, there is your red sea, your flood, your baptism, and your death; here is your life (as a philosopher said of shipmen) scarcely a span away from death: but fear not, for this peril is as a handful of water, whereas through the word you have a flood of grace; therefore death will not choke you, but will be a help and encouragement to life. 2c. For how can death harm a Christian, since one cannot escape death by any other means than death? For the death of the body is next to the redemption of the spirit and the resurrection of the flesh; just as Noah in the flood was not carried by the earth, nor by trees, nor by mountains, but by the flood, which killed all the other men.
That is why the prophets praise these miraculous works of God so often, such as the passage through the Red Sea, the exit from Egypt and the like. For the sea, which by nature cannot do anything else but dampen and destroy man, must stand still and protect man so that the waves of water do not sweep over him. What therefore is by nature nothing else but wrath becomes grace to the faithful, and what is nothing else but death becomes life. What then is misery, of which this life is innumerable, and thereby is inimical to our body and good, all this, if you are in the box, must be given to you.
616 L. II, 308-310. interpretation of I Moses 9, 12-16. W. I, S30-S33. 617
If you believe and take hold of the promise of God made in Christ, you will prosper to blessedness and joy,' so that death, which takes you away, must become your life, and hell, which devours you, must become the way to heaven.
90 Therefore Peter says 1 Epist. 3, 21, that the water in baptism, which is signified by the flood, also makes us blessed. For the water that we are sprinkled with, or baptism, is death. And yet from this death or baptism comes life for the sake of the box in which we will be saved, that is, for the sake of the word of promise to which we are attached. This allegory is shown to us by the canonical Scriptures, and is not only safe and without danger, but also in every way useful that we diligently consider it: for it shows us a glorious consolation even in the last distresses.
(91) The fathers also devised another allegory for this one, based on the shape and proportion of the chest. For a man's body is six times longer from the crown to the soles than it is wide. The width of the box was fifty cubits, but the height was six times greater, namely, three hundred cubits. Therefore they say that the box means the Lord Christ, on whom all promises hang. Whoever therefore believes in him will be saved, John 3:16, and will remain alive even in the flood, that is, in death.
These are not clumsy or unpleasant thoughts, and what I like best in them is that they are in accordance with faith. Therefore, even though something may be wrong in the application, the reason is certain and firm. And there is no doubt that the Holy Spirit has painted the promises, which are to be fulfilled through Christ, in various ways, and has presented a wonderful way to make the whole human race blessed through faith in Christ. Therefore, such allegories, even if they are not so accurate and true, are neither ungodly nor annoying.
(93) Therefore, if one who said that the sun is Christ, and the moon is the church, which is enlightened by the grace of Christ, should err, it would be such a one.
Error, which would stand on no erroneous, but certain and solid ground. But if the pope says that the sun signifies his papal highness, but the moon signifies the emperor, then not only is the application foolish and ludicrous, but the reason is also harmful and ungodly. Therefore, such allegories are not thought up and invented by the Holy Spirit, but by the lying spirit, the devil.
For this reason, allegories should be drawn to the promises of God and the doctrine of faith, so that they comfort and strengthen the heart, as St. Peter's example teaches us. Because he sees that Noah is saved in the midst of death, and that the ark is a testimony and help to life, it is rightly pointed to Christ. For it must be a divine power that sustains in the midst of death and leads to life; just as the Scriptures call God a Lord "who saves from death," Psalm 68:21, and creates that death is a cause or help and encouragement to life.
95 From such a change has come this way of speaking in Scripture, in which suffering, distress and danger are compared to a cup that makes one drunk; which is actually a subtle, attenuating comparison. Just as the suffering of the Lord Christ is called a drink from the brook, Psalm 110:7, as if someone wanted to say that it was a medicinal drink and wormwood, which, even though it was bitter, made one healthy with its bitterness and alive with its killing. But such mitigating comparisons serve to comfort us, so that we learn to despise death and other dangers and enter into them all the more joyfully.
Satan also has his cup, but it is sweet and makes one so drunk that he must drink it again. For those who are too fond of it and drink it up lose their life and die an eternal death. Such a cup was that which the king of Babylon drank; as it is written in the prophet Jeremiah, Cap. 25, 15-27. Therefore, let us also receive our cup of salvation with thanksgiving, as Paul says in Romans 5:3 that believers also glory in their tribulation.
97 After we have shown this picture of the box and meaning of the Flood from the Holy Scripture, we must
618 n n, 3IV-8IS. Interpretation of Genesis 9:12-16. W. 1, 933-S3S. 619
The other pieces of this story are: the raven that did not come back, and the doves, one of which came back because it had not yet found a place to perch, the other one came back and brought an olive branch, and the third one did not come back because the water on the ground had dried up.
Now we have said above, when we told the story, that all this happened to Noah and his sons for comfort, so that he would be sure that God's wrath would have an end and that God would now be reconciled. For the dove did not bring the olive branch by its own skill, but it was divine power and a miraculous work; just as the serpent in Paradise did not speak by its own skill, but by the inspiration of the devil, by whom it was possessed. Therefore, just as there the serpent, moved and prompted by the devil, spoke and man was led into sin, so here the dove did not bring the olive branch out of its own skill or nature, but out of God's prompting, so that Noah might draw some comfort from this most beautiful sight. For the fruit of the olive tree is not the dove's food, but she eats wheat, grain or peas.
Therefore, it is certain that this miraculous story must have a special meaning, especially because the prophets often refer to the doves in their prophecies of the kingdom of Christ, as Psalm 68:14 and Isaiah, Cap. 60:8. Thus, we also see that Solomon takes special delight in the name of the dove in his song. Therefore, one should not despise this painting, which the allegory shows us, but act diligently and righteously.
Now we know what kind of allegory the teachers of the raven wrote, namely, because the ravens have a desire to eat, they meant that this means the carnal people who have a desire for carnal pleasures and indulge in the same, like the Epicureans. This is a valid opinion, but it is not enough, for it is only a worldly and philosophical interpretation, as Erasmus, for example, is wont to proceed according to the example of Origen.
But we shall pursue the theological understanding. First of all, the same moralists do not pay attention to the fact that the Scriptures give this praise to the raven, that it did not fly out of the box by itself, but was sent out by Noah as a messenger to investigate whether the waters had ceased and God's wrath had come to an end. The raven, however, does not come again, nor does it bring back such a good message, for it remains outside the box; and even though it flies out and comes back, it does not let itself be taken by Noah, but remains outside the box.
102 All these things rhyme well with the office of the law. For even the blackness of the hub is a sign of sadness, and his voice is unpleasant. So all preachers of the law who teach righteousness are of works: for they are ministers of death and sin, as Paul calls the office of the law an "office of death," 2 Cpr. 3:6, "the law killeth," Rom. 7:10, "the law worketh wrath," Cap. 4, 15, "through the law sin becomes more powerful", Cap. 5, 20.
- And yet Moses is sent by God with this teaching, just as Noah left out the raven. For God wants people to be taught good morals and holy living. He also wants the transgressors of the law to be told of God's wrath and certain punishment. And yet, such teachers are nothing more than ravens flying around the ark, bringing no certain sign that God has been reconciled.
(104) For the law is such a doctrine that it cannot reassure, uplift, or comfort the fearful conscience, but rather terrifies it, since it does nothing but teach what God requires of us and what He wants us to do. Our conscience, however, bears witness against us that we have not only not kept God's will as revealed in the law, but have also done what is contrary to it.
Therefore it may be said of such teachers of the law, as it is written in Psalm 5:10: "In their mouth is nothing certain" (our translation has: "In their mouth is no truth"). For when they teach in the most perfect manner, they say, "If thou
620 n> 212-314. interpretation of I Moses 9, 12-16. W. I, 935-938. 621
do this and that, and you will be saved. Therefore Christ answers the scribe, who praised the law highly, also mockingly and says Luc. 10, 28: "Do this, and you will live". For he shows him that it is a holy and good doctrine. But because we are infirm, the guilt is ours, which we neither keep nor are able to keep. Therefore we rightly say that we are not justified by the works of the law, not only by ceremonies, but also by the highest works, as the love of God and of our neighbor. The reason is that we cannot do them.
(106) And we justly punish the insolence of our adversaries who blame us, as if we forbid good works and condemn God's laws, when we teach that one is not justified nor saved by works. But we would do this if we did not know the raven that Noah let out of the box. But now we say that the raven was let out of the box by Noah. But this we deny, that either the raven is not, or since it is, it is nothing else but the dove. Because on this lie our adversaries want to force us with all their shouting, blaspheming and blaspheming, that we should make a dove out of the raven.
- But now look at their books and diligently consider their doctrine, and you will find that it is a doctrine of works alone. For thus they say: This is fine, this is honest, do it; that is ugly and vile, avoid it. And when they teach these things, they think they are theologians and righteous teachers. But show where he is who either has done all these things or will do them, especially if he is diligently held up not only to the other table, as they do, but also to the first.
(108) He who therefore rests on this teaching of the law is really nothing but an audience, and learns nothing but that he knows what he should do. Therefore, it would be enough to give such people who do not want to learn anything else only Cato and Aesop, whom I consider to be better teachers of good manners and outward conduct, and the young boys are therefore presented with both of them in a useful way. The adults may learn the Cicero, and I wonder why in the teaching of good manners and honorable conduct they are not taught.
Some people prefer to read Aristotle rather than Cicero. That would be a sensible course of instruction. As far as the teaching and instruction of outward manners is concerned, the diligence and skill of the pagans cannot be blamed. But they are all under Moses, who teaches not only of good manners, but also of worship. And yet it is true that he who is based on Moses has nothing but the raven that flies about outside the box, but of the dove and the oil leaf he has nothing.
This is a picture not only of the law given by God, but also of all human reason and wisdom, all laws and all philosophy. For all of these say no more than what one should do, but advise nothing about where one should get it, so that one can do it. Therefore Christ's judgment Luc. 17:10 is right: "When you have done everything you were commanded to do, say, 'We are useless servants.
110 The raven is omitted, for God wants the law to be taught and reveals it from heaven; indeed, he writes it into the hearts of all men, as Paul proves in Romans 2:15. And from this natural knowledge all the books of the philosophers have their origin, which before others were somewhat purer and more reasonable than: Aesop, Aristotle, Plato, Xenophon, Cicero, Cato. Therefore, they should be presented to the unintelligent and the impudent, so that their erroneous stimuli and fragile nature may be regulated and improved to some extent by this discipline.
- But if you ask of the conscience how it is to be satisfied, and of the hope of eternal life, they are in truth like the raven that flies here about the box, and finds not peace without, but seeks it not within the box; as Paul saith of the Jews Rom. 9:31: "Israel hath followed the law of righteousness, and hath not passed the law of righteousness." The cause is: the law is like the raven, is a ministry of death and sins, and makes hypocrites.
Now, whoever wants to, may emphasize such an allegory more extensively, and investigate what properties this bird has in itself.
622n , 814-317. interpretation of Genesis 9:12-16. W. 1, 938-941. 623
It is an unclean animal, black and deadly in color, with a hard beak and an unpleasant and terrible voice. It smells carrion even from a distance, and that is why people shy away from its voice, as it means death and corpses; it eats carrion and likes to be in such places, where people kill evildoers.
And even though all this is not to be interpreted in terms of the law, everyone can see that it rhymes very well with the papists, priests, and monks, who not only fed on consciences that they killed through false teaching, but also drew dead bodies for their nourishment, because they used vigils, funerals, holy water at the graves, and even purgatory itself to gain money. And this order and work served and benefited them more with the dead than with the living. That is why they are real ravens, which feed on dead aesir and sit above them with horrible screaming and bawling. This rhymes very well with the papists and the ravens. The whole papacy, where it is best, does nothing but torture and kill consciences like an executioner. But it does not lead or bring anyone to true righteousness, but only makes hypocrites, just as the law does.
(114) In Ezekiel, chapter 13, v. 19, among other sins of false prophets, this one is listed, that for the sake of a handful of barley and a piece of bread, they choke the souls that do not die, and make alive the souls that do not live. Such things actually belong to the ravens or preachers of the law; for they make righteous those who live by the law, but such are actually souls that do not live. Again, they condemn those who do not want to keep the statutes of men; as the Pharisees condemned the disciples for plucking up ears of corn, not bathing, not fasting, Matth. 12, 1. 2. This is a terrible and deadly voice, which the ravens that sit on the dead ases should remind us of.
When the Greeks wanted to curse something bad, they said in their proverb: For the ravens; as also the Germans say in their proverb: That the ravens eat you.
If we want to draw this curse on the allegory, it is truly a very evil curse. For what can be more harmful than that one has such teachers who kill when they teach in the best way, and bring the consciences into such distress that they can never come out of it again? And if anyone should say that this allegory of the raven, which we have thus applied to the church office, is not really true, it is nevertheless true and agrees with the reason, and is not only very convenient but also very useful for teaching.
Now what Moses says about the dove is a very lovely picture of the gospel, especially if you diligently pursue the qualities of the dove, of which there are ten. The first is that it has no gall; the second, that it does not bite; the third, that it does not scratch; the fourth, that it eats nothing unclean; the fifth, that it feeds other birds' young; the sixth, that it does not sing, but sighs and whines; the seventh, that it sits by waters; the eighth, that it flies in heaps; the ninth, that it perches in places where it is safe; the tenth, that it flies quickly. Which ten qualities are put into these rhymes:
Peaceful and quiet is a dove, Without all anger and deceit.
Her foot does not scratch, her beak does not sore, The purest grain her mouth reads.
With her plumage she swings nimbly to fresh water.
Their little song and their best G'sang
Is sigh'n and Kirr'n her life long.
Another boy's child,
Not differently than with heaps fleugt. She makes her nest and hides there.
Since it is safe and untainted.
The New Testament Matth. 3, 16. testifies that the Holy Spirit appeared in the form of a dove: therefore it is right that this allegory points to the ministry of grace.
(118) Now Moses indicates that the dove did not fly around the box like the raven, but flew out, and after it found no place to land, it came back to the box and was taken back into the box by Noah.
- This dove is an image of the holy prophets, who are sent to guide the people.
624 D n. 317-81S. Interpretation of I Genesis 9:13-16. W. 1, 941-944. 625
But the Flood, that is, the time of the Law, had not yet passed. So David, Elijah, Isaiah were sent out to bring the message of the end of the Flood, even though they had not reached the time of grace or the New Testament, and the Flood had not yet ended. Therefore, after the message was delivered, they returned to the box, that is, they became righteous and saved without the law, through faith in the given seed, in whom they believed and for whom they waited.
- After this dove another one is let out, which finds that the earth is dried up, and the waters are gone not only from the mountains, but also from the trees. But this one sits alone on an olive tree, breaks a branch of it and brings it to Noah.
This allegory also appears in the Scriptures and compares the oil in many places with the grace or mercy or forgiveness of sins. The same leads the dove in the mouth and is thereby signified the outward preaching office or oral word. For the Holy Spirit does not teach by means of new revelations and inpourings outside of the preaching ministry, as the enthusiasts and Anabaptists, the senseless and foolish teachers, would have us believe; but for this reason God makes it so that the dove leads a green olive branch in its mouth to Noah, so that we may understand from this that God in the New Testament, after the time of the Flood or the wrath has ceased, wanted to show His grace and mercy to the world through the oral word.
The servants of this word are doves, that is, simple, sincere people who are without gall and full of the Holy Spirit. So Isaiah Cap. 60, 8. also compares the ministers of the gospel or grace to doves flying to known windows. And although Christ commands his disciples to be simple-minded like doves, that is, to be sincere and without bitterness, he also admonishes them to be prudent like serpents, that is, to be careful of false and deceitful people, to be cautious; as
It is said that the snakes with special cunning and art perceive in the fight of their head and hide the same.
- That the olive tree grows green rhymes with the word of the gospel, which endures forever and is never without fruit; just as Psalm 1:3 compares the people who diligently follow and handle the word to a tree whose leaves do not wither. We have not heard anything like this from the raven flying around the box. Therefore, this dove, which is omitted for another time, is a figure and image of the New Testament, in which forgiveness of sin and grace are clearly promised through the sacrifice of the Lord Christ. That is why the Holy Spirit wanted to appear in the New Testament in the form of a dove.
- The third dove has not come again. For after the promise of the gospel, which is proclaimed to the world through the mouth of the dove, is fulfilled, there is nothing left to wait for, and no other new teaching is awaited, but only the revelation of the things which we have believed. Therefore, this also belongs to the fact that we have a certain testimony that this teaching will last until the end of the world.
125 Thus it is also clearly stated in the text about the time, that Noah, after he had let out the first dove, still waited seven days; which seven days are the time of the law, which had to go before the time of the New Testament.
The text also reports about the other dove that it came back to the box at vespers time and brought an olive branch in its mouth. For the last time of the world is appointed for the gospel. Therefore, one should not wait for any other teaching; as Christ compares the gospel to the Lord's Supper, Matth. 22, 2. and Luc. 14, 16.
The doctrine of the Gospel was soon from the fall of the first parents in the world, and God confirmed this promise to the fathers by many signs. Before that nothing was known about the rainbow, nothing about the circumcision, nor
626 L. n, s,!>-ni. Interpretation of Genesis 9:12-16. 20-22. W.i, stt-sis. 627
of other things, which God has subsequently ordered. But of the Blessed Seed it has been known at all times. Now that it has been revealed, we have nothing else to look forward to, except that the things we believe will be shown and revealed, and we will fly away with the third dove into another life and never return to this wretched and miserable life.
These are my thoughts about this allegory, which I recently wanted to indicate. For one should not deal with such things according to length and as expansively as the histories and articles of faith.
Origen, Jerome, Augustine, and Bernard speak too much of allegories and have this error, that because they deal with them too long, they reject the hearts and chase them away from history and faith. Since allegories are to be acted upon and carried out in such a way that the faith to which the histories everywhere point is awakened, increased, explained and strengthened. But those who do not want to seek faith in the histories, it is not surprising that they have a desire for useless allegories and like to deal with them a lot.
And as we see that in the papacy the hymns are very sweet, but the words are commonly not only uncomfortable, but also ungodly and contrary to Scripture: so the teachers have often falsified a good understanding of Scripture, which serves faith, with clumsy allegories.
I have often said what theology was like when I first began to study theology. "The letter", they said, "kills", 2 Cor. 3, 6. That is why I was especially hostile to Lyra before all teachers, because he follows the text so diligently and likes to stick to it. But now, for this reason, I prefer him to all other interpreters of Scripture.
132 And I admonish everyone, in the most diligent way I can, that one should diligently observe history and think about it well. But since at times we also want to use allegories, we should do so in such a way that they remain in accordance with the faith, that is, that we draw and direct them to Christ, to the church, faith, and preaching ministry.
For so it shall come to pass, that though the allegories be not proper enough, yet they shall not fail nor err from the faith. For this foundation shall stand firm; but the stubble shall become void and perish. Now we come again to the history.
Fourth Part.
FromNoah and from his case.
I.
V. 20, 21, 22: And Noah began, and became a husbandman, and planted vineyards. And when he had drunk the wine, he was drunken, and lay uncovered in the tabernacle. When Ham Canaan's father saw his father's shame, he told his two brothers outside.
What kind of man Noah was in the flood is sufficiently shown by the same history. But what kind of man he was before the flood, Moses indicated with few words, since he said that he was justified and of divine perfect conduct. Nothing else is said about such a great man, without his wonderful and almost unbelievable chastity being indicated and praised with dark words, with Moses writing that he had only begotten children in the five hundredth year. And this indicates that at that time the nature of man was much stronger and better, the Holy Spirit also much stronger and richer in the holy men of the first world, than it is now in us, who are the end of the world. And this is truly a great glory of Noah, that Moses says he was righteous and of a perfect life before God, that is, he was full of faith and the Holy Spirit, graced and adorned with chastity and all good works, pure worship and religion, who also suffered many temptations from the devil, from the world and from himself, all of which he overcame. Such a man was Noah before the flood.
134 Although Moses gives little indication of what he was after the Flood, it is easy to think that he lived three hundred and fifty years after the Flood.
628 L. II, 321-32L. Interpretation of Genesis 9:20-22. W. I. 948-sso. 629
that such a man could not be idle, but will have had to do with the regiment of the church, which he alone ordered and ruled.
135 Thus he first had the office of a bishop, and because he had tried many temptations, he was especially concerned that he should set himself against the devil, comfort the afflicted, restore the erring, reassure the doubtful, restore the despondent, expel the impenitent from his church, but receive the penitent again with a fatherly heart and joy. For this is almost the office which a bishop is to perform through the ministry of preaching.
After that, he also had his worldly business of appointing regiments and ordering laws, without which the will of the people cannot be controlled. In addition, there was also his household regiment and the Hanseatic League.
II.
Now reason can recognize that Noah was burdened with so many and various businesses after the Flood: and yet nothing is thought of Moses, but Moses alone considered it necessary to show how he had begun to plant a vineyard and had lain naked in his hut in drunkenness. And this is a foolish and quite useless history, if you want to hold it against other works that he has done through so many years. For other things could have been more edifying and could have served to show how one should conduct and arrange one's life properly, if they were told. This history, however, has this appearance, as if it were a cause of trouble and an applause to drunkards and those who fall into sin through drunkenness.
We know from our teaching what the Holy Spirit's counsel and concern are. For with this account of the astonishment and fall of the most holy and perfect patriarchs, he wanted to comfort the pious who feel their weakness and therefore become fainthearted.
The Holy Spirit had the right and theological reason why other great and high works of Noah had to be left aside. This is the right and theological reason why the Holy Spirit left other great and lofty works of Noah undone and wanted to tell of this great fall of such a great man.
But Lyra excuses Noah as if he had not known the strength and power of the wine and had therefore been deceived after he had taken a little too much of it. But I believe that it was the wine before, or was first planted by Noah's skill through the infusion of the Holy Spirit, so Noah knew well the nature and properties of this juice and often used the wine before time with his own, both for his body and in sacrifices. But since he once wanted to use wine for his refreshment, I believe that he drank too much of it.
140 And this cannot excuse him at all. For he who wanted to do this could put forward much greater and more respectable causes than Lyra presents: namely, that Noah, as an old and well-aged man, and who had now worn out his body and strength through many and daily business and worries, would have let the wine, to which he was already accustomed, creep up on him and overcome him. For worn-out and old people are more easily overcome by wine than those who are still strong in body, young, without worries and of free spirit; for they can take more of it without any particular harm or weakening of their reason.
141 Those who therefore excuse the patriarch in this, willingly throw away this consolation, which the Holy Spirit has considered necessary for the church, namely, that even the highest saints stumble and fall at times.
For although this case may be considered minor, it has caused a great deal of trouble, which has angered not only Ham, but also his brothers and perhaps even their wives. But now we should not take Ham for a boy,
630 L. II, "23-32". Interpretation of Genesis 9, 20-22. W. 1, 950-953. 631
who was about seven years old; for he was born in the five hundredth year of Noah, so he was at least a hundred years old, and has now had several children of his own.
143 Therefore he did not laugh out of his father's childish frivolity, as children do when they gather around a drunken man from the street, stand around him, and make their play and amusement out of him. For he was utterly and horribly offended by his father's fall and infirmity and considered himself much holier, more righteous, more pious and more godly than his father. So that it does not only seem as if it were an annoyance, but it is here the right seriousness and righteous annoyance, because Hain is so annoyed at his father's drunkenness that he also judges him in it and has his pleasure and joy in such his sin.
For if we want to speak of this sin of Ham's rightly and actually, we must look at the original sin, that is, we must look at the naughtiness and wickedness of his heart. For he, as a son, would never have laughed at his drunken father, if he had not first left out of his heart the reverence, so that the children should behave towards their parents according to God's commandment.
Just as Noah before the Flood was considered a fool by most of the world, condemned as a heretic and despised as a foolish man, so here his son ridicules him as a fool and condemns him as a sinner. And because at the same time the church, worldly and household regiment had Noah alone on its neck and had to order with many worries, trouble and work, it is win doubt, he will have done much, at which his proud, splendid and presumptuous son will have been annoyed. The son, however, did not let himself notice such naughtiness of his heart, which now shows itself and breaks out over the father's public sin.
- If one looks at this origin of all sins, namely the original sin, and judges Ham's misdeed from it, then it becomes clear what an abominable deed Ham did against his father.
has committed. For no one becomes an adulterer or a murderer unless he has first put the fear of God out of his heart; just as a student does not rebel against his teacher unless he has first put aside and thrown away all the reverence that a student owes his teacher. Thus the 14th Psalm, v.:2, says that God first looked down from heaven upon the children of men to see if any were wise and asked after God. But since he saw no one, he goes on to say that there was no one who did good, but that they were inept and sinned with their mouths and with their fists, and there they were afraid, since there was no reason to fear 2c.
(147) In the same way, Ham also considered himself wise and holy, and regarded many things that his father did as evil or foolish in his mind. This not only shows that Ham despised his father in his heart, but also that he forgot and despised God's commandment. That the wicked and ill-advised son lacks nothing more than that he should seek an opportunity to bear witness and thereby reveal his father's sin and foolishness. Therefore he does not laugh at his father as a child of a drunkard usually laughs, nor does he call his brothers to a ridiculous and entertaining spectacle, but rather deals with it so that everyone should take this case as a clear testimony that God has abandoned his father and accepted him instead. Therefore he carries out this sin of his father and brings it with pleasure among others. For as I said before, he was not a boy of seven years, but at least a hundred years old.
This naughtiness actually comes from original sin, which makes people presumptuous, proud and wise beyond measure; yet, as Paul admonishes in Romans 12:3, one should think of himself moderately, according to the measure that God has distributed to every believer. But original sin does not allow Ham to remain within this measure; therefore he misses and submits himself beyond his measure of judging his father. Just as we see this also in Absalom. For before he started a rebellion against his father.
632 6 ll. WS-W7. Interpretation of Genesis 9:2V-22. W. 1, 9SS-9SS**. 633**
If he is displeased with his father, he judges his father's government unreasonably. And this displeasure, that I call it, which he draws from his father's government, is followed by public contempt, public outrage and violence against his father, so that he intends to suppress him, 2 Sam. 15, 3. ff. Because Ham's heart is full of such poison, which he sucked, as it were, like a spider from his father, as from a beautiful rose, such fruit also follows from it.
These examples remind us of the battle that has been going on since the beginning of the world between the church and Satan and his members, namely the hypocrites and false brothers. Therefore, this action of Ham should not be interpreted as a child's play, but as the most bitter hatred and resentment of Satan, so that he may arm and provoke his members against the true church, and especially against those who are in the ministry of preaching, so that they pay close attention to every opportunity to see if there is anything to blaspheme about them and their ministry.
Thus we see that at the present time the papists have nothing else in mind than that they, out of diligence and intention to blaspheme us, take notice of our whole life and walk. Therefore, when at times we provide something out of human frailty (as we are truly weak and feel and suffer our distress and misery), they fall in with heaps like hungry swine and roll in our filth, taking pleasure and amusement from it, revealing our weakness according to the example of the accursed hammer. For they actually have a righteous serious hunger and thirst for our aggravations. And since they cannot accuse us of any adultery, nor death, nor error, because of God, without what they do with lies (as they, as an insolent bunch, do not shy away from any lie): so they pick up other things, which they blow into the ears of the common rabble and make a big fuss about.
- It is known of David that he was surrounded on all sides with enemies and adversaries, who made a fuss against him on every occasion, because they
They did not begrudge him the rule to which he had been appointed by God. Therefore, when the terrible case of adultery happened to him, they rejoiced and rejoiced.
This, however, is part of the teaching. For since God at times causes even the pious and holy to err and to fall into such sins, which are either real offences in themselves or have the appearance of such, we should be careful not to follow the example of Ham and therefore judge them soon. For Ham had long ago despised his father, but here he raises his hand and does it publicly, taking it for granted that his father, the old fool, had been completely abandoned by the Holy Spirit, since he had not guarded himself against drunkenness: although he alone had the church's regiment, police and housekeeping on his neck. But, O poor Ham, how great a glory you have won here, who have now found what you were looking for, namely a poison in the most beautiful and lovely rose.
For this reason God is praised and blessed forever, who guides his saints wonderfully, Ps. 4, 4. For while he lets them be weak and fall, and lets them be full of displeasure and anger, so that the world judges them and condemns them, he forgives them such weakness and has mercy on them, but again he leaves those who think they are angels to the devil and rejects them completely. This, then, is the first benefit of this history that the pious should take from it, namely, a necessary comfort in their weakness and frailty, because they are afraid that even the most holy people at times have fallen grossly and horribly out of the same weakness and frailty.
Secondly, this history is also an example of divine terror and judgment, so that we let Ham's danger be a warning to us, and do not refrain from judging soon, if we see that a secular or spiritual authority, or even the parents err and fall. For who knows why God does such things? And although such cases are not to be defended or excused, we see that they serve greatly to comfort the pious, because they testify and teach that God has not abandoned His
634 ". u, SS7-SM. Interpretation of Genesis 9:20-22. W. i, sss-sss. 635
Saints can credit their stumbling and falling, so that even if we are hurried with sins, we may hope in God's mercy and not despair.
But such comfort and medicine of the pious is pure poison to the wicked. For they do not seek and ask how God teaches and comforts; therefore they are not worthy to see God's glory in His saints. For they look at nothing else but this, by which they are vexed and entrapped, so that they fall away and finally perish by themselves.
Therefore, let us cherish our ancestors and forefathers, and if they should err and fall, let us not be offended by them, but let us remember that they are human beings, and let us consider it that God deals with His saints in a strange way, and wants the wicked to be offended by them and to be embittered against them; as Moses threatens the Jews, Deut. 32:21, that God will anger them against a foolish people. For because they would not listen to the prophets throughout the whole time of their kingdom, God caused them such trouble that He rejected them, who wanted to be a wise and holy people, who had the promises and were descendants of the fathers and patriarchs, and chose in their place the filth and the soup of the world, a foolish people and who were not God's people, that is, without God's knowledge, fear of God and religion, without worship, divine wisdom and word. This trouble made the Jews mad and senseless.
157 The papists will suffer the same fate: they will be afflicted with an affliction that can neither be advised nor helped, like Ham, who, having abandoned honor and obedience to God and his father, and thinking that he wants to be able to govern the church better, thereby also secretly either ridiculing or condemning his father, now reveals that he also shows and proves before others what disobedience, dishonor and contempt he carries in his heart toward his father.
- this ungodly presumption and disobedience is followed by the other two brothers, Shem.
and Japheth, but remain in the honor and fear of God and their father. They do see the annoyance that the father is drunk and lies there on the ground without any shame, like a child; they also understand how such a vice is not at all appropriate and very bad for one who is commanded by the church and worldly rule; But they do not allow themselves to be deprived of the reverence that children owe a father, but overcome this annoyance, also cover up and, as it were, gloss over this weakness of their father by going backwards and covering the father's shame with a garment. They would not have shown such outward and truly lovely honor to their father if they had been inwardly rightly minded in their hearts toward God and had considered their father to have been set up as a high priest and king by divine power.
This is why Ham is held up to us as a terrible example, who was preserved with so few in the Flood and now so completely forgets all fear of God. And it is very good that one diligently thinks and considers how he got into such a case. For outward sins, which are committed with the body, must first take place in the heart; so that before the sin comes into the work, the heart falls away from the word and fear of God, does not know him or ask for him, as the 14th Psalm v. 2 says. If now the heart stands so that it does not respect the word, and despises the servants and prophets of God, then ambition, hopefulness, slander, hatred and resentment follow against those who hinder and endure such a heart's lust and desire, until finally, after scorn and shame, death and bloodshed follow.
160 Therefore, those who want to either govern the church or hold secular offices should pay attention to this with all diligence and therefore call upon God daily, so that they may remain in humility. For in order that we may diligently take care of this, such histories should cause and awaken us, 1 Cor. 10:6, 11, because we see by what cause and occasion Ham has fallen into such a terrible case.
636 V. II, 329-331. interpretation of Genesis 9:20--22. W. 1, 95S-SS2. 637
And so, when we see the saints fall, we should not let anything bother us, much less strut and rejoice over the weakness of others, as if we were stronger, wiser, and holier; but rather help bear, cover, even adorn, palliate, and excuse such cases and sins as much as we can, and consider that if another suffers today, this may also befall us tomorrow. For we are one mass and all born of one flesh. Therefore we should rather learn the rule of St. Paul 1 Cor. 10, 12, that he who stands there should see that he does not fall. For thus the other two brethren looked upon their drunken father, and thought: Behold, our father has been overtaken by a fall and infirmity; but God is marvelous in His saints, whom He causes to fall at times for our consolation, that when we are compassed about and overtaken by such infirmity and weakness, we may not despair.
We should also follow this wisdom. For though others err and sin, we have no power to judge them; they stand or fall, and so they stand and fall before their Lord, Romans 14:4. But if someone's fall and error displeases us (as indeed many cases and sins often do, which should not and cannot be excused and defended), we should take all the more care that such things do not happen to us; but out of hopefulness, contempt and presumption we should not judge anyone. For this is actually a bad habit and an affliction of original sin, that one should be prudent beyond his measure and seek and obtain praise for righteousness out of other people's sin and error.
So we are poor and weak sinners, and we gladly confess, as we are human beings, that our life and walk is not always without trouble. But because we have such frailty in common with our adversaries, we do what our ministry demands of us. We plant and spread God's word, teach and instruct the church, punish and correct what is sinful, exhort to correction, comfort the weak, rebuke and punish the reprobate and the impenitent, and what is of the
and others are more, so our office, laid upon us and commanded by God, requires of us.
- On the other hand, our adversaries do this: First, they seek nothing but hypocrisy, that they may be considered holy and respected; then they strengthen and weigh down their common weakness with the greatest sins in themselves, that they do not wait for their calling, but care for and seek nothing but honor and riches; but they do not care for the church, but let it fall apart miserably; they condemn the pure righteous doctrine and teach idolatry. In sum, apart from their office, they are wise; but as for their profession, they are the most incomprehensible, which vice does the greatest harm to the church.
This is the first part of this history, which Moses alone wanted to describe, although it is certain that Noah, as a just and pious man, was graced and adorned with many high and excellent virtues and did great things in the church and secular government at the same time. For a police or secular regiment and church cannot be ordered without the very highest skill, and in these two states (that I say nothing of the house regiment) they often bear themselves to causes of much and great danger. For the devil, who is a liar and a murderer, is a bitter enemy of these two regiments, the church and the police.
Moses passes by all such glorious works and does not even touch them with a word. This alone, how Noah became drunk and was mocked by his youngest son, he tells as a special example, from which the pious should learn to trust in the grace and mercy of God; but the hopeful, and those who pretend great and special devotion, holiness and wisdom, should learn from it to fear God and refrain from judging others. For God is wonderful in His saints and terrible, as Manasseh the king says (Prayer of Manasseh v. 5), "over the wicked and sinners. As this example of Ham indicates, who does not begin to despise the father only here over this deed, but has such
638 L. II, 331-SA. Interpretation of Genesis 9:20-25. W. I. SW-964. 639
He carried enmity and resentment against his father in his heart for a long time, after which he also made the world full of idolatry.
(v.23-25) Then Shem and Japheth took a garment, and put it on both their shoulders, and went backward, and covered their father's shame; and their faces were turned away, that they might not see their father's shame. And when Noah awoke from his wine, and knew what his young son had done unto him, he said, Cursed be Canaan, and be a servant of all the servants of his brethren.
Here Moses tells in truth an excellent and noticeable example of reverence for a father. For these two sons would not have sinned if they had not gone backward and covered their father. For what great sin would it be if one were to see a man lying naked and see what he did not want to see? But these two sons do not do this; but when they hear from the trustworthy brother, who laughs at his father, what has happened to his father, they both take a garment over their shoulders and go backward into the hut, letting the garment fall backward from them, and so cover their father.
Who would not see here that in both of them there is such a heart that looks to the will and word of God, and honors with all fear the fatherly majesty and majesty, which God does not want the children to despise or ridicule, but to honor? Therefore, God hereby indicates that He considers such honor to be the most pleasing sacrifice, as well as the highest service and obedience, but is furiously enraged against Ham and becomes hostile to him, who, without sin, could have seen what he saw, since he had come close to it, if only he had covered it up and concealed it, and would not have let it be known that he had pleasure and joy in it. But because he is a despiser of God, of His word, and of the order instituted by God, he not only does not cover his father's shame with his garment, but also makes a spectacle of him and leaves him exposed.
So Moses shows in this description,
The two brothers' actions toward their father indicate that there was great malice in Ham and that he bore a devilish and very bitter hatred and resentment toward his father. For who is there among us who would not at least cover with his garment an unknown and strange man who was drunk and lying naked, that disgrace might be prevented? But how much more and cheaper should this be done to a father? But now we see that Ham not only does not do such things, which human nature and reason would have us do to a stranger, to his father, who at that time was a lord and prince of the whole world, but also reveals such things with joy, mocks and mocks his drunken father, and brings his infirmity before his brothers as a happy newspaper.
For this reason, Moses presents this Ham as a terrible example to be diligently held up in the church to the youth and to be imagined, so that they may learn to honor the ancients, the authorities and parents. For this history to be written and Ham, the despiser of God and his father, to be painted in such hideous colors, was not done for the sake of Noah or Ham, but for the sake of all of us and our descendants.
And it is especially diligently indicated what the reward of such godless contempt was. For good old Noah, who was considered foolish and unfunny by his son and thought to be an old man worthy of ridicule, comes forth here in a true prophetic majesty and preaches to his sons about a divine revelation of how things will be in the future. So that what Paul says in 2 Cor. 12, 9 is true, that God's power is mighty in the weak. For the fact that Noah speaks so confidently of things to come is a strong indication that he was full of the Holy Spirit, when his son had laughed him to scorn and despised him, as if he had been completely abandoned by the Holy Spirit.
172 But I have recently shown how Noah's sons followed one another and which was the firstborn and the youngest, so I will leave it at that. For this is more useful and much more to note.
640n . WS- ^4. interpretation of I Genesis 9:23-26. W. i. s"-sw. 641
The Holy Spirit is so enraged against the disobedient son and despiser that He will not call him by his right name, but calls him by the name of his son Canaan. Some say that this is why it happened, because God wanted to keep Ham as a blessed one in the company of the others, so Noah did not want to curse him, but his son Canaan; but the curse of the son hits the father, who deserved it with his contempt. Therefore the name Ham perishes here, because the Holy Spirit becomes fiercely hostile to him, which is truly a severe enmity; as also in the 139th Psalm v. 22. it is said: "I hate them in right earnest." For when the Holy Spirit begins to be angry and hostile, eternal death follows.
Although the Son of Ham sinned much more against his father, this sin was evident and apparent before others, showing the fruit of original sin and devilish naughtiness and wickedness, in that the drunken father lay bare. And because with this sin the others, which he had done against his father before, are now as it were decided and fulfilled, the Holy Spirit curses and condemns him, and threatens him to the horror of the others, that he shall be a servant forever.
Fifth part.
Of the curse, pronounced on Ham, and of the blessing, pronounced on Shem and Japheth.
I.
V. 26. And he said, Blessed be God, the Lord of Shem, and Canaan his servant.
These are two great and excellent prophecies, which should be considered well, because they also belong to our time, although they are masterfully falsified by the Jews. Because they see that Ham will be cursed three times, they draw and interpret this to their people's glory and make a promise of a bodily rule and worldly kingdom out of it; although much is another cause, that
the curse is so often repeated, namely that God cannot forget such disobedience and contempt of parents, nor let them go unpunished; for He wants one to honor parents and authorities; He also wants one to show due honor to the elderly; as He commands 3 Mos. 19, 32. that one should stand up before a gray head, and of the servants of the church He says: "Whoever despises you despises Me", Matth. 10, 40. Luc. 10, 16.
(175) Therefore, when children disobey their parents, it is a sure sign that the curse and calamity are not far off; just as the contempt of the ministry and the authorities is a sign and harbinger. For when in the first world the patriarchs began to be laughed at and their reputation despised, the flood followed; and when in the nation of Judah the younger began to set himself against the old and to be proud, as Isaiah 3:5 says, Jerusalem fell, and Judah lay in heaps. Wherever such corrupt customs are rampant, you may certainly conclude and boldly say that misfortune and disaster are not far away. That is why I am very worried and afraid that Germany will be in a very bad way, because all discipline and respectability is so corrupt and evil in it.
Here we should also note the rule that experience itself and the Holy Scriptures indicate, namely, that because God pauses in punishment and forgives it, he is ridiculed by the world and punished with lies. This is the rule we are to put to all prophecies and attach to them as a seal. So Ham hears that he will be cursed, but because he does not feel the curse so soon, he despises it and is sure to be ridiculed.
Thus the first world laughed at Noah when he preached of the flood. For if they could have believed that such a punishment existed and was near, do you not think that they would certainly not have continued, but rather would have reformed their lives and repented? And if Ham had believed this to be true when he heard it from his father, he would have taken recourse to mercy and asked for mercy and forgiveness for the sin he had committed. But he does none of these, but rather divorces many things.
642 n, 334-336. interpretation of Genesis 9, 26. W. I, 969-972. 643
He preferred to leave his father out of great pride and pride of place, and went to Babylon and built a city and a tower there with his family, and rose to be lord over all Greater Asia.
But what is the cause of such certainty? None other than that the divine prophecies alone can be believed and not so soon felt and experienced. And this happens in both parts, namely in the promises that the prophecies have in themselves, as well as in the threats. That is why the flesh and reason always look at the contradiction; they consider it to be true.
Thus Ham is cursed by his father, but nevertheless has under himself the greatest part of the world and sets up great kingdoms Again Shem and Japheth are blessed; but if you compare them with Ham, then they are actually beggars compared to him with their lineage. How then can this prophecy be true? Answer: These and other prophecies, all of them promising or threatening, cannot be understood by reason, nor can they be felt so soon, but are understood by faith alone. For God postpones both the punishments and the rewards, therefore it is a matter of waiting; for "he who perseveres to the end will be saved", as Christ says Matth. 24, 13.
Without this, the whole life of the pious rests on faith and hope alone. For if you want to conclude according to your own understanding, or according to the works themselves and the examples of the world, you will find the contradiction in all of them. For Ham is cursed and yet remains lord alone; but Shem and Japheth are blessed and yet must bear the curse alone and be afflicted in many ways. Because therefore God promises and threatens at the same time according to the length, one must wait in faith. For "although the prophecy", as Habakkuk Cap. 2, 3, "will be forgiven, yet it will surely come and not be forgiven."
181 Therefore, a great wrath of the Holy Spirit is held against us here, since he says of Ham, "He is a servant of all.
Servants", that is, among all, the most despised and least servant. But if you look at history, you will find that he is a lord in the land of Canaan; but Abraham, Isaac, Jacob and the other descendants who have the blessing dwell among the Canaanites like servants; and because Ham's descendants are the Egyptians, see how a miserable servitude Israel must bear among them.
How is it true that Ham is cursed and Shem is blessed? So it is true that one had to wait for the divine promise and threat. But this delay is so that first the wicked may fulfill their measure, and God cannot be punished or blamed for not allowing time and space for repentance and conversion. But because the pious suffer among the ungodly, and must serve as servants to those who are the true servants themselves, they are thereby tempted and exercised to strengthen and increase their faith and love toward God; so that they may be instructed through much suffering and persecution, and when they are thus prepared and instructed, they may finally obtain the promise. For when the time was fulfilled, Ham's family could not have been so strong and mighty that they would not have had to give way to Shem's descendants. Since this curse, which Ham himself and his whole family had so bravely despised and disbelieved for such a long time, has been fulfilled.
183 We are in a similar situation at the present time. We have the right doctrine and the right worship, therefore we can also boast that we are the right church and have the promise of spiritual blessing in Christ. But because the pope's church condemns our doctrine, we know that the same church is not Christ's, but the devil's, and he is truly a servant of all servants, like Ham. And yet the work proves in itself that the pope is mighty and a lord, but we are servants and swept offerings, as Paul calls it 1 Cor. 4:13.
What shall we poor and afflicted people do? In our hearts we should take comfort in the spiritual rule, that is, in knowing that we have forgiveness.
644 L-11, 3S6-MS. Interpretation of Genesis s, 26. w. i. 972-974. 645
of sins and have a gracious and reconciled God through Christ, until the bodily blessing also comes on the last day. Even though we feel a little bit of bodily redemption in this life, because the tyrants are stubbornly opposed to the gospel, they will be completely eradicated from the earth.
Thus, after all the kingdoms of the world, the Roman Empire has finally fallen and perished, but the word of the Lord and the church remain forever. Thus Christ's power breaks off a little and weakens it always a little; but that he may be lifted up altogether and become a servant of all servants, like the godless Ham, requires faith and perseverance. However, Ham is excluded from the kingdom of God and has the kingdom of the world under him for a time: just as the pope is excluded from the church of God and leads a worldly rule for a time, but in such a way that he cannot remain a lord for long.
The divine law leads to such a trial, namely, that the pious and godly have a kingdom, but not otherwise than in faith, in which they are satisfied with the spiritual blessing, that they have a gracious God and certain hope of the kingdom of heaven. In the meantime, they must let the ungodly possess the kingdoms of the world until God also disperses them in the flesh, but makes us heirs over all goods through Christ.
187 This prophecy also shows that Noah was abundantly and wonderfully enlightened with the Holy Spirit, because he saw that his generation would remain forever; and that Ham and his generation would finally perish and be especially deprived of spiritual blessings, although he would have power and dominion over his generation for a time.
Now this is to be understood as I said above about Cain's descendants. For I do not hold that Ham's whole lineage is absolutely damned, but that those who have converted to the faith have been saved, not because of a certain promise made to them,
but by accidental grace (that I speak thus); as the Gibeonites and others were preserved when the people of Israel took the land of Canaan. Thus by such accidental grace, and not by special promises, Job, Naaman, the Ninevites, the widow of Sarepta, and others of the Gentiles were saved.
II.
(189) Why does he not say, "Praise be to Shem," but says, "Praise be to God, the Lord of Shem"? Answer: This is done for the sake of the great and mighty blessing. For he does not speak here of a bodily or temporal blessing, but of the blessing through the future promised seed, which he sees and understands to be so great and rich that it cannot be reached with words, nor can it be spoken of. Therefore he goes to and gives thanks to God. And it can be seen that Zacharias had just looked at this example and followed it, since he says about such a trade Luc. 1, 68: "Praise be to the Lord, the God of Israel.
- Therefore Noah directs the blessing to a thanksgiving to GOD Himself. "Praise be to God," he says, "who is the God of Shem. As if he wanted to say: It is not necessary that I extend my blessing over Shem, because he is already blessed with the spiritual blessing, he is already God's son, and from him the church will come and be planted, just as it was begotten and planted from Seth before the flood. And this is especially noticeable and clear, that he binds God and his Son Shem so closely together, trusting one to the other, as it were.
Therefore there must have been an excellent light and high knowledge in Noah's heart, that he makes such a distinction among his sons. He discards Ham with his lineage, but places Shem in the line and order of the saints and the church, as the one on whom the spiritual blessing promised in Paradise through the seed should rest. For this reason the holy man praises God and gives thanks to Him.
646 II, N9-341. Interpretation of Genesis 9:27. W. I, 974-S77. 647
III.
V. 27. God will speak kindly to Japheth, and he will dwell in the tents of Shem, but Canaan will be her servant.
This is a wonderful prophecy, because it has such peculiar and proper words. Noah does not bless Shem, but the God of Shem, and thanks Him for having so kindly received Shem and graced and adorned him with the spiritual blessing or promise of the woman's seed. But when he comes to Japheth, he does not use the words he said about Shem. So that he actually shows the mystery, of which Paul deals with Rom. 11, 11. ff. and Christ Joh. 4, 22. that salvation comes from the Jews, and yet the Gentiles are also made partakers of it. For although She alone is the right root and trunk, the Gentiles are also grafted onto this trunk as a foreign branch, and enjoy the fat and the sap that is in the chosen tree.
Noah sees this light through the Holy Spirit, and though he speaks dark words, he prophesies very truly that the kingdom of the Lord Christ is to be built and planted in the world from the tribe of Shem, not Japheth.
194 The Jews here make idle talk and say that Japheth means the peoples who first dwelt around Jerusalem, who were admitted to the temple and worship. Noah, however, did not ask much about the temple at Jerusalem or Moses' tabernacle, but rather about greater things, namely, about the three patriarchs who were to fill the whole world; and he says especially about Japheth that although he is not from the root of God's people, nor does he have the promise of Christ, he will nevertheless be called through the gospel to this community and society of the same people who have God and the promises.
So that in this prophecy of the Gentiles and Jews church is pictured. For Ham is reprobate and is not admitted to the spiritual blessing of the seed, without something by chance grace.
could have happened. Japheth, however, although he does not have the promise of the seed, like Shem, nevertheless receives comfort and hope that he will be incorporated into the fellowship of the church. Just as we Gentiles, who are the children of Japheth, do not have a promise that has been made to us, but are nevertheless included in the promise made to the Jews. For we are included in the company of the saints, the people of God. And this is not written for Shem and Japheth, but for their descendants.
Here we see what is the cause of the Jews' pride and glory. For they see that their father Shem has the promise of eternal blessing through Christ alone. But after this they are lacking in that they think that the promise is inherited and obtained according to the flesh, because they are the children of the fathers, and not rather through faith; as Paul treats this text masterfully in the epistle to the Romans Cap. 9, 6, namely, that those are not Abraham's children who come from Abraham according to the flesh, but those who believe as Abraham believed, Gal. 3, 7.
197 This is also what Moses indicates secretly, because he clearly says: "Praise be to God, the Lord of Shem. For in this way he shows that the promise is nowhere else, except the LORD of Shem. Therefore a Jew will not partake of this promise, unless he has the LORD of Shem, that is, unless he believes. So also Japheth is not made partaker of the promise, except he dwell in the tabernacles of Shem, that is, except he be in the fellowship and company of the very same faith which Shem hath.
198 Therefore this is a high and excellent promise, which belongs to and endures to the end of the world. But as we have said that it belongs only to those who have the God of Shem, or who believe, so also the curse belongs only to those who remain and persevere in the ungodly nature of Ham. For since this Noah was not as a man of his own understanding and
648 A. II, 341-343. Interpretation of Genesis 9, 27. W. 1. 977-sso. 649
When he speaks from the mind of God, he does not speak only of the temporal curse, but of the spiritual and eternal curse, so that the curse is not understood to be a curse before the world alone, but rather before God.
As I also said above about Cain's curse. For if you will look at the work and the experience, you will find that Cain had the bodily blessing greater than Seth. For God wants His church to have such a form in the world that everyone will regard it as if the curse of the wicked had fallen on it alone; but the wicked will be regarded as those on whom the blessing has fallen. That is why Cain first builds the city of Hanoch, while Seth has to live in the tents and make do.
Thus Ham built the city of Babylon and the tower, and had dominion far and wide, while Shem and Japheth were poor and had to make do miserably in the tents. So that the work and the experience itself show that the divine promises and curses must not be understood in a physical way from this temporal life, but spiritually. For although the pious are oppressed and must suffer in the world, they are nevertheless the most certain heirs and children of God. And although the wicked, on the other hand, have happiness and prosperity, power and honor for a time, they will finally be cut down and wither away like grass, as the Psalms teach in many places.
But Ham's and Cain's work and status are almost the same. Cain strangles his brother, which work and deed sufficiently shows that in his heart there was neither discipline nor reverence for his father. That is why he is also expelled from his father, leaves the church that had the right God and the right worship, builds the city of Hanoch and allows himself to be completely taken in by western worries and trades. In the same way Ham sinned against his father, because he showed him neither honor nor respect, but despised and laughed at him. But when he then hears the sentence of cursing upon him, by which he is cursed by the curse of his father, he sins.
If he is excluded from the seed and the church because he is not cursed in his own person but in his son, he will surely leave God and the church and go to Babylon and build a royal city there.
These are very apparent examples and necessary to the church. Now, in our time, the Turk and the Pope make us boast of the heavenly and eternal blessing that we have the teaching of the gospel and are the church. For this they also know what we hold them for, namely, that we hold both the pope and the Turk to be the right antichrist and condemn them. But see how they rely on their wealth and power, and certainly despise what we think of them! After that they are also strengthened, because they see that ours are so little, and in addition weak and small. We see the same thing in Cain and Ham, who were cursed and cast out or banished.
(203) And such examples instruct us that we should learn that we do not have to look for a certain nor lasting place in this temporal life, but that in so many cases, to which this life is subject, we should look to the hope of eternal life, which is promised to us through Christ. This is the only ford, to which we, like careful and diligent mariners, should always steer earnestly and diligently in such violence of storms and tempests.
For what does the Turk gain by bringing the whole world under his rule? he will never do so, for Michael will help and support the holy people or the church, as Daniel prophesies in Cap. 10:13. And what does it help the pope if he takes treasures and goods from the whole world, as he has done diligently for several hundred years? Will they therefore also escape death, or will they establish and obtain an eternal and permanent seat for themselves in this life? Why should we care so much about their bodily blessings, or about our own sorrow and danger, because they are rejected from the fellowship of the saints? but we will enjoy eternal goods through the Son of God.
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If Cain and Grove, as the ancestors and grandparents, and the Pope and the Turk, as the descendants of the same, can despise the judgment of the true church for the sake of a short and small welfare of this life, why can we not also, who already have the eternal goods in certain possession, again despise their power and judgment? For Ham does not turn to this curse of his father, but is still angry against him and despises him as an old fool: but he goes and equips himself with the power of the world, of which he thinks more, and would rather let it be, than if he had received the blessing from his father, like Shem.
For this reason, this history belongs to comfort and strengthen us when we have to experience such things today, as the popes and bishops now bravely despise us. What should the mendicant heretics do, they say, for their goods and power give them courage and inflate them. But we should patiently suffer such insolence from godless people, as Noah suffered from his son at that time, and comfort ourselves with the hope and faith of eternal blessing, which we know they do not have.
I have just said that Ham's sin moved and angered the Holy Spirit to such an extent that he could not call him by his name in the curse. And it is true, as also the punishment proves, that Ham has sinned grossly. However, as I said above, this cause is not inconvenient, because Noah saw that Ham had been taken into the box according to God's word and command and had been preserved with the others, he wanted to spare him after God had spared him in the Flood. Therefore, he places the curse that Ham deserved with his sin on his son Canaan, whom Ham undoubtedly wanted to keep with him.
The Jews say of another cause, namely, that his son Canaan first saw that his grandfather lay uncovered, and told his father, who also saw it afterwards; that therefore the son Canaan caused his father to commit this sin. But how much of this cause to
Anyone who reads it will be able to judge whether it is true or false.
But here one must also say of the grammatical question. Because over it the grammarians fight, why the Latin interpreters have all: Dilatet Deus Ja- phet, "God spreads out Japheth", when the Hebrew language here cannot be given in this way. Although not only the Hebrew, but also the Chaldean interpreters understand the word so that it means to spread out. Now at times such and such grammatical disputations are of great use and show the real mind of the opinion.
For this reason, some use the word japheth, which means to be beautiful, as Psalm 45:3 says: japhjaphitha mi bene adam,
that is: "You are the most beautiful among the children of men." But these can be easily convicted that they are mistaken. For this word japheth actually comes from pathah, that is, to persuade, or to catch and circumvent one with good words; as Ex. 22:16. says: ki jephateh isch bethulah, that is, "If any man persuade a virgin, he shall give her her morning gift." And Jer. 20:7: pithi- thani jehovah va epath, "O LORD, thou hast persuaded me, and I have been persuaded." Item Proverbs 1, 10: in "My
Child, if the bad boys tempt you." But it is not necessary to give more examples of this. For this word occurs everywhere, and I do not doubt that it is made from the Greek word xxxxx, I persuade; for so much it means entirely.
But now to the question: Why did the Latin interpreters all give it thus: "The Lord spread Japheth", since it is not pathach, which means to spread or open, but pathah, which means to persuade? Answer: I do not doubt that the interpreters will have been annoyed and offended by this, that because this is a promise, it seems to be an inconvenient and hard thing to take for it, as if Noah said: God persuades or deceives Japheth. For such would be considered as words of a curse and not of a blessing. Therefore, they have inclined to a more lenient opinion, even though it is contrary to grammar,
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and because there is only a small difference between pathach and pathah, they have taken one for the other, as it has pleased them, from causes and necessity of circumstances, because it is a promise.
But it is not necessary to reverse and falsify the text in this way and to do violence to grammar, especially because the word pathah indicates a very convenient opinion. For it is a xxxxx (double-meaning), like the word suadere, to counsel, and can be understood at the same time as good and evil counsel. Therefore it does not disgrace God to say such a word about Him, as is clearly exemplified in Hos. 2:14, where God says: "I will entice her and lead her into a wilderness, and speak kindly to her"; or persuade her with good words and entice her and lead her around with words, so that she, the church, will believe and submit to Me 2c. In this way this word is also rightly understood here, as that it means to entice, to persuade, to move with friendly and good words. God thus entices, persuades and catches Japheth with his persuasions, so that he is persuaded according to his name, kindly enticed, moved.
But here someone might say: What kind of opinion is this, and why should Japheth be moved or persuaded, and that by God? Answer: In this prophecy, Noah takes cause and occasion from the name and thanks God that he has placed Shem so that he stands like a strong root from which Christ shall be born. For the word sum means to lay, to set, to establish.
But for Japheth he prayed that he might be a true Japheth. Because he was the eldest son, to whom the right of the firstborn properly belonged, he asked that the Lord would kindly persuade him: Firstly, so that he would not grant the honor to his brother or become impatient for this privilege to be taken away from him and given to his brother; secondly, because this request concerns Japheth's person alone, he at the same time wraps up and includes his entire family in it, so that although the promise was made to Shem alone, God would not exclude it.
He does not want to persuade the generation of Japheth, but wants to speak kindly to it through the gospel, so that it may be persuaded also and through the word of the gospel. This is a divine persuasion by the Holy Spirit, not of the flesh, the world, or the devil, but a holy and life-giving persuasion. And Paul also uses this kind when he says Gal. 1, 10: "Do I preach to men or to God?" And in chapter 3, v. 1: "Who has bewitched you not to obey the truth," or not to be persuaded of what is true?
215: So that Japheth is called one whom we call foolish or simple-minded in the proverb, who soon believes, is soon and easily persuaded, is not quarrelsome, not stubborn, but gives his mind captive to the Lord and rests on His word, remains a disciple and does not want to be master in God's words or works. Therefore, a very sweet wish and request is held out to us here, that God would persuade Japheth, that is, speak kindly to him; or even if He does not speak to him out of promise, as He does to Shem, yet He would speak to him out of grace and divine kindness.
216 And this desire of Noah's is that the gospel may be spread throughout the whole world. For Shem is like the tribe from which lineage Christ was born. For he is the church of the Jews, which has had patriarchs, prophets and kings. And yet here God indicates to your Noah that the poor Gentiles also shall dwell in the tents of Shem, that is, shall come to the fellowship of the goods which the Son of God brought into the world, namely, forgiveness of sins, the Holy Spirit and eternal life. For he clearly prophesies that Japheth also, according to his name, should hear the kind words of the gospel, so that though he does not have the name, like Shem, who is ordained and appointed to be the tribe from which Christ is to be born, he nevertheless has the kind persuasion, that is, the gospel.
Therefore it was Paul through whom this prophecy was fulfilled. For it was he, almost alone, who brought about the
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Japheth with the doctrine of the gospel; as he says Rom. 15, 19: "I have filled all things with the gospel of Christ from Jerusalem and around to Illyricum. For to Japheth's lineage and descendants belongs almost all of Asten, except the Orientals, and Europe. Therefore, the Gentiles have not, like the Jews, received from God a kingdom and priesthood and neither law nor promise, but only from God's mercy have they received the friendly voice of the gospel or eloquence, which the name Japheth brings with it.
The interpreters, whom God thus let err, did not see this actual mind and opinion, and yet they were not so far from the right opinion. For the word hirchib, which means to spread out, also means, according to the manner of the Hebrew language, to comfort; as, on the other hand, in Latin angustiae mean fear, affliction, danger, misery; as Psalm 4, 2: bazar hirchabtha: In angustia fecisti mihi dilatationem: "In fear you comfort me." Now the some true dilatation or spreading and consolation is the word of the gospel.
219 Thus both opinions agree, if they are rightly presented. The first, however, is the right and proper one, and brings with it this bright light, that although the promise has not been made to us Gentiles, we are nevertheless called to the gospel by divine providence. For the promise belongs to the Shem alone; but Japheth has the persuading word, and, as Paul says Rom. 11:17, "like a wild olive tree he is grafted into the right olive tree, and becomes partaker of the natural sap and fatness of the olive tree." For in the Holy Scriptures the former is consistent with the latter, and what God promised in Noah's day He now accomplishes and proves by deed.
220 Ham is the name of one who is warm and hot. Which name, I believe, was given to him by the father because of the great and strong hope he had drawn from his youngest son, so that the other two would be compared to him,
They would be cold, as it were; just as Eve is resplendent when Cain is born, Gen. 4:1, because she considers him to be the man who would make up for all the misery and set everything right, when he is the first to cause harm in a new way, because he strangles his brother.
Thus, God, through His incomprehensible counsel, changes the minds and thoughts even of the holy people. For Ham, who, when he was born, his father assumed would have a special zeal and fervor to help the church before the other brothers, is hot and warm after he grows up, but in a different way and manner than his father had intended. For he is inflamed against the Father and God Himself, as his deed shows. Therefore his name bears on it what it should have, even though his father, when he gave him this name, did not understand it in this way.
This is the prophecy of Noah about his sons who filled the world. That therefore, out of God's mercy, the light of the dear Gospel has also gone out over Germany, flows too well from this prophecy of Japheth. So that what Noah prophesied at the same time is now being fulfilled. For though we are not of Abraham's seed, yet we dwell in the tabernacles of Shem, and enjoy the promises fulfilled by Christ.
V. 28. 29. Noah lived after the flood three hundred and fifty years, and all his days were nine hundred and fifty years, and he died.
From history it is found that Noah died in the eighth and fiftieth year after Abraham was born. Because Abraham had such a good and excellent schoolmaster until the fiftieth year, he was able to grow considerably in teaching and religion. And there is no doubt that Noah, who was full of the Holy Spirit, would have loved this grandson of his especially, as the only heir of the promises made to Shem.
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At the same time the family of Ham was powerful and had happiness and prosperity; from whom idolatry was planted and brought to the Orient. Abraham saw this lineage, but not without trouble. But it was preserved by Noah, with whom Abraham held almost alone and worshipped him, when he was still present from the first world. But the others, so
The people who had forgotten the great wrath in the Flood still laughed at the pious old man, especially the family of Ham, which puffed up and exalted their property and power. This has also practiced his courage and contempt at the father Noah, and after it has been heard by luck and welfare, it has laughed at and despised his curse of servitude as a dream and fable of an old fool.
The tenth chapter.
First part.
From the family of Zajcheth.
I.
V. 1. This is the lineage of the children of Noah: Shem, Ham, Japheth. And they begat children after the flood.
It seems from the appearance that this 10th chapter does not have much special about it, nor is it very useful or necessary; especially because we, who were born after so many changes of regiments, countries, and people, have nothing that we could say about each person that is told here: so it is not proper that we remain completely silent about it.
First of all, it is to be noted in this chapter that Moses divides the world after the Flood and differentiates it into three parts according to the three sons of Noah. Although our writings and histories also divide the world into three parts, into Asia, Europe and Africa, Moses nevertheless leads a different division, which is not the same as ours. For to the part, which we call Europe, he counts also this part, which we call Asia after midnight, which extends up to the Mediterranean Sea, where it joins Palestine. The same whole line after midnight with whole Europe he counts to the sons of Japheth. For because of their much
They have also taken up a larger share than Sem.
- to the other part of the world he makes this, so we call Africa, among which are also the Moors or Ethiopians, and reaches to the two mountains Abyla in Africa and Calpe in Spain, called the Pillars of Hercules.
(4) The third part, Judea, he gives to Shem, and not only that, but he adds Persia and the other countries after the east and south.
V. 2. The children of Japheth are these: Gomer, Magog, Madai, Javan, Thubal, Mesech and Thiras.
5 Japheth leaves behind him seven sons, whose names the holy scripture keeps all, without that only the name of Thiras is lost and is nowhere to be found in the scripture. The first son is Gomer, whom Jerome considers to be the father of the Galatians. However, it seems to me that this part is somewhat smaller than that it can be attributed to this patriarch. Thus one knows that the Galatians are Germans; as one then says that they should still use today the German language, as it is current in Saxony.
From Ezekiel, Cap. 38, 6, it is clear that they live after midnight. Therefore I think that they are the peoples who live in Scythia, at the Cimmerian Bosporus (Strait of Kaffa). For the consonance of the words Gomer and Cimmerius is
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no small proof. Although the peoples who live there today are bordered and not original inhabitants, there is no doubt about the place. So it is also common that one puts the letters g and s or o for each other, as they make almost the same words and are not at all dissimilar to each other; as the Italian and Belgian pronunciation proves. Therefore I think that Gomer and his descendants lived at the Cimmerian Bosporus, at the lake or sea MƤotis and at the countries, which lie first after midnight.
(7) As for Magog, I am sure that Ezekiel, Cap. 38, 2, says about Gog and Magog. But Gog means a roof. Therefore Gog is considered to be the Scythians, who do not live in houses like us, but under huts alone or tents.
(8) For this reason the Turks boast that they do not build for splendor, as we do, who adorn the cities with magnificent buildings and build castles and fortresses as if we would live here forever. For the sake of such diligence or ambition, as it may be called, the Turks ridicule us and consider it a piece of peculiar sanctity if one does not live in delicious houses. That is why they ravage vineyards and tear down beautiful buildings. The same kind of life is led by those peoples after midnight who are called Tartars, for they also live in huts and are, as the Hebrews call them, Magogs, among whom are also the Scythians and other peoples.
9 What Madai means is known. For there is no doubt, as the name also indicates, that they are the Medes. Although the histories of the holy scriptures indicate something more certain and call Darms Madai, who was a Mede, as the histories of the pagans also testify.
10 Javan is undoubtedly Janus, from which the city is called Janiculum (near Rome). And although some think that from Javan are called the Greeks, who are called Jones, it is certain that before times also in Italy the Greek language was in use. Hence the countries, first of all situated at the sea, were called Great
Greece, and the histories report that Pythagoras taught there. Therefore, we can conclude without any obstacle that Javan and his family held Asia Minor and the whole coast of the Mediterranean Sea from Cilicia to the outermost borders of the Spaniards. Therefore Moses says afterwards of his sons clearly that from them the islands of the sea are spread out; because the Mediterranean Sea has many islands. Thus one did not know before the Trojan time, which it had for a shape around Italy, that I consider it for the fact that in the same places much changes took place.
According to Jerome, Thubal is the Spaniards. But methinks he belongs to the Tartars. And he is also remembered by Ezekiel, Cap. 38, 3.
Jerome thinks that Mesech is the Cappadocians. But from the Psalm it can be seen that it is Great Armenia, where the Georgians and Caspians are. For in the 120th Psalm v. 5. it says: "I am a stranger under Mesech, and must dwell among the tents of Kedar." Now it is certain that Kedar is the stony Arabia, where the Moabites, Edomaeans and Ammonites sat. They have Meshech on the side after midnight. And I would gladly say, according to the word, that they are the Muscovites; and it may well be that they came out of Armenia into the countries where they are now; as often one people drives out another, and one settles in another's place.
It is not known what peoples are signified by Thiras, because this name is nowhere found in the Scriptures. Jerome thinks that it means the Thracians; as the name Thiras indicates to some extent.
14 So this is the lineage of our father Japheth, of whom also the heathen know and call him Japetus. And from him have their origin all peoples who live after midnight, as Medes, Scythians, Tartars, Cimmerians, Poles, Vandals, Danes, Germans, Greeks, Italians, Gauls, Spaniards. But because the languages have often been changed, it is an indication that also the inhabitants have often changed.
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II.
V. 3. But the children of Gomer are these: Askenas, Riphath and Thogarma.
15 The Jews say strongly and unanimously that Askenas means the Germans. Although this cannot be proved from the holy scriptures, we gladly accept it, because we have nothing more certain about it. This name is also remembered by Jeremiah Cap. 51, 27, although our translation does not have a personal name, but a people's name. Eusebius says that they were the Goths; but of them it is known for certain that they were Germans.
Thus we Germans come through the whole line from the firstborn of Japheth. Although this is not a glory before God, it indicates that because this Askenas is the firstborn, he must also have land and people. After that, this is also indicated, although in obscure words, that it should come to pass with him that he comes to the knowledge of the gospel; for all this both entails the right of the firstborn. And it is not unclearly indicated herewith that God graciously regarded this nation and wanted to honor it especially; as also the histories testify that the German nation has always been considered the most praiseworthy.
17 Riphath is nowhere mentioned in the holy scriptures, neither Thiras. So the pagans have nothing of it in their writings, unless they speak of the Riphaeans and of mountains, which they also call mountains, and fable that the griffins read gold in them. But that everything they say about such mountains is a fable and a fictitious thing, no one doubts.
(18) Therefore we hold that these were also nations that dwelt after midnight, but were destroyed or driven out by the Tartars; for in this way God punishes the land and the people for their sin; as He says in the prophet Amos, Cap. 9, v. 8: "The eyes of the Lord look upon a sinful kingdom, that I may utterly destroy it from the face of the earth"; and Daniel, Cap. 2, v. 21: "He removes kings, and sets up kings. 2, v. 21: "He removeth kings, and setteth up kings." Therefore the names of the countries and kings
The kingdoms are devoured as they are able, but those who dwell in them are destroyed and perish for their sins. Thus the Turk devoured Greece, the Goths Spain, and yet the old names remain. And this is the course of the world, and it is no different in it; which is all written in honor of the holy scriptures.
- no one knows who Thogarmah is^ Ezekiel remembers his Cap. 27, 14. and counts him among the nations after midnight. Methinks he belongs to the Tartars. Some still guess and pretend that it is the Phrygians, because the word Tigranes is not far from it; but what to build on this, each reader may judge for himself.
V. 4. 5. The children of Javan are these: Elisha, Tharfis, Kittim and Dodanim. From these are spread the islands of the Gentiles in their lands, each according to their language, gender and people.
Jerome thinks that Elisha was the Aeolians. But I think it was a larger landscape. Ezekiel also remembers Cap. 27, 7.
21 Tharsis, they say, is Cilicia, where Tharsus is, St. Paul's fatherland; I am not against that either.
- the Kittim are often called in the holy scripture, and is almost understood by it Italy; but in my opinion it is actually Greece with the next area after Italy and France. Balaam remembers this name 4 Mos. 24, 24: "The ships from Chittim will come and destroy the Affur" 2c. and Isaiah Cap. 23, 1. where he prophesies about the devastation of Tyre and Ashdod, which should happen through Alexander.
23 So Macedonia also takes its name from Kittim, for when the Hebrews add the letter m to Kittim, it becomes makittim, which we call Macedonia. But someone might say: Why should Greece have its name from Macedonia, which is an unsightly part of Greece? Answer: How unsightly and despised this part is, yet Alexander, the monarch and regent of the whole world, came from it. Therefore it is rightly praised as the head of the whole of Greece.
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des, because it is also the head of the whole world.
024 Of Dodanim I hold that it perished. For if the Dodonaeans, who had a name from the temple of Jupiter, which was with them, are called by this name, they are truly, compared with the whole kingdom, of which they remained, like a small branch, compared with a large tree; as still today Rome is only a small oert and piece of the very large monarchy, to which it belonged before times.
III.
(25) Therefore, these sons of Javan were the most powerful kings, and were undoubtedly properly instructed in doctrine and religion by their grandfather Japheth, and were the holiest men, especially until the time when the Jewish people were distinguished from the other peoples by a certain law, order and rule.
(26) That Moses says that the islands of the sea were spread out by him indicates that they were skilled and experienced mariners, which they undoubtedly learned from the example of the box in the Flood. But because God has confirmed their kingdom and made it permanent, I consider it that they have kept the right worship, which they inherited and received from the fathers, and have used it in their church. For God does not confirm the rule of the ungodly and idolatrous, but overthrows them. But that Pliny says that some islands have not always been, but have emerged and risen from the sea, I do not know whether the same is true. But that seems to me to be more credible, that they were discovered and inhabited by people who were experienced in navigation, as Moses indicates here.
27 These are the descendants of Japheth, among whom were undoubtedly the most holy fathers, who governed their family both spiritually and physically, well and rightly, and set up altars and worship in the places where they lived. For there was no law that worship should be held in a certain place,
When the Lord's gift was given, each one was free to sacrifice wherever he wished, just as we are now free to pray wherever we wish.
(28) But the same race, as time went on, fell more and more into idolatry, and began to worship the sun and the stars (2c). Which idolatry undoubtedly originated from right worship and invocation; as superstition and false worship commonly arise from right faith and religion. For the pious fathers taught their children to pray in the morning when the sun rose, and to pray to God for such a beautiful light, by which not only everything is illuminated, but also preserved and nourished. But this the descendants turned into idolatry. Just as the Chaldeans worshipped fire, just as the Turks used circumcision, and we, having abandoned the apostles' teaching, have fallen into abominable idolatry, which the godless swarm of the popes introduced into the church for the sake of great profit and gain. For when the pious and godly have rightly known, rightly believed and rightly served God, the godless have always wanted to imitate them; from which all the misery in the church has followed and sprung.
Our ancestors, however, were great and excellent people, among whom our Askenas was a special hero and of a God-fearing way of life, and also ready with his fist. How then today, praise God, Germany, above other glorious gifts she has, is also graced with the bright light of the Gospel, which is the highest gift of all. And good to those who make good and holy use of it.
(30) With special diligence Moses reports that these descendants have divided their tongues and families into certain places, so that he wants to show that the regiments were ordered and appointed. And this was undoubtedly done and ordered by Noah, their grandfather himself, who sent one to Asia, the other to Greece, the third to Italy, and established police forces and churches there; and since his children and his children's children were to be
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If they have obeyed, they have experienced God's blessing. Therefore, all this is held up to us as examples of special obedience to the Father Noah and also special diligence in the appointment of the churches and regiments. After that, they are also examples of righteous unity, by which both the church and the secular government stood well until the accursed Ham brought the whole world into turmoil, as will be heard in the following chapter.
But it would be useful and good, that because these histories have perished, one would know the etymology (origin) of these names, from which or on which each one was conceived. For I cannot believe that the holy fathers, who were full of the Holy Spirit and had seen beforehand everything that would happen in the future in the church and in the worldly regimes, had thought up such names and put them on their children; as I have shown similar examples several times above, in which the names indicate either the times or other circumstances. But because the histories have perished, one would have to guess the reason of such derivation, if one could find the etymology.
32 Gomer means one who concludes and ends a thing, or a completion. From this it can be inferred that at the same time a special emergency occurred, so that everyone thought that it was now over with the church. But since we certainly cannot know this, such thoughts are in vain. Therefore, we command such reflection on the name of the cause to the idle.
Second part.
From the lineage of Ham.
V. 6. The children of Ham are these: Chus, Mizraim, Put and Canaan.
- Now it is truly surprising that the lineage of the godless Ham is told rather than that of Shem, the blessed one; but this is perhaps because of Christ's saying in the gospel Matt. 19:30,
that in the Kingdom of God the last become first. For as we see here that Ham is set in the midst of Japheth and Shem: so we see that the wicked sit in heaps in the midst of the church, and have the very best and most glorious place.
034 And it shall come to pass, that the family of Ham shall not be content with his portion and estate, but shall lay hold upon the family of Shem and Japheth. For they have taken not only some parts of the land that lie after the morning and after the midnight, but also some that lie after the noon. For Chus are the Ethiopians, as we now call them, and have possessed not only the lands after the south, which are far from the sea, but also the places which border upon the sea. There is no doubt that Mizraim is Egypt.
35 There is nothing certain about Put: therefore I believe that this son also perished soon because of sin. Some commentators report that it is the Libyans or Afern, that is Africa, as far as it touches the Mediterranean Sea, Numidia, Mauritania and Cyrenaica. And in Numidia, they say, is a water, so there has the name Put.
(36) Canaan is the most famous of all these, because he took this kingdom, which was given to the children of Israel. But see how it is in this world of the right church. Ham is cursed by his father Noah, but Shem and Japheth are blessed. But does not the experience show that it has all been reversed and the contradiction found? For Canaan, the son of Ham, wins the very best and most glorious part of the earth; as I believe that in the land of Canaan was paradise, and is the only place in which God afterwards willed that the church and his people should be. Because Ham, with his family, owns and possesses the best and most beautiful part of the whole world, the church must be afflicted and poor: and yet such happiness and prosperity of the wicked does not last forever, but Canaan is miserably devastated in the end, and God's people are on top and triumphant.
- the name Canaan is significant; for Canaan means a merchant or trader, and are ever the trading cities in the
666 L. Ill, 12-U. Interpretation of Genesis 10:6, 7. W. 1. 100S-1O08. 667
Therefore also Tyre and Sidon, then dwelt merchants, have given the name to this whole kingdom. Nor are there any other trading cities that are praised so much in the Scriptures, although the histories of the pagans also indicate that they were the most famous cities in the whole world. For Carthage was a colony of them. And Ezekiel calls Cap. 26, 17. calls the city of Tyre a famous and mighty city at the sea, before which the whole country had to fear.
That is why Ham had the very best part of the world, namely the whole side to the south, except Arabia, Persia and India. Where then has the curse remained? Answer: It has passed away, but it has not been taken away or lifted, so that the wicked might fulfill their measure and become the more secure. On the other hand, the church must be under the cross and persecution, so that it may keep the eternal goods and the right blessing all the more surely.
V. 7. But the children of Chus are these: Seba, Hevila, Sabtha, Raema and Sabtecha.
(39) These five sons of Chu, who, as we have said, was a Moor, have taken fortunate Arabia and all the line to Persia and India, where Hevila is; as Genesis 2:11 says. Seba, they say, is still a famous city in the land of the Moors.
But the children of Raema are these: Sheba and Dedan.
40 Rama or Raema is the father of the blessed Arabia, whose son, Sheba, had the richest country in the noon, which is especially praised before the other parts of the world in the histories. And what may it say? Shem and Japheth get sandy, barren, swampy and uninhabitable places for their dwelling; Ham, however, gets what was left of paradise, in which nothing but spices, gold and precious stones grow.
- but this is by the special counsel of God, who gives the wicked abundance and fullness of all things; even as they are covetous and covetous of them, and set their hearts on them.
hang on it. Therefore, God does not fail them with their diligence and work. In the meantime, the children of God suffer hunger, thirst and frost, and are hanged and burned. But why does this happen? Because we should understand that other treasures and goods are promised to us in the Word and are acquired through the Son of God. And because the wicked do not pay attention to them, they let themselves take the temporal things that flow to them after they have sought them so diligently.
Thus God has showered the Roman Empire with unspeakable violence. The Turks are now miraculously fortunate and are spreading their borders far and wide. But because by this marvelous counsel of God the weak children of God are vexed, they become impatient and grieve when they see that the wicked, who ridicule God and man, are doing so well, but they must be saddened and be overwhelmed with misfortune. This is what God does and has done since the beginning of the world, as the examples of the first patriarchs show. Cain, the murderer, is the first to build a city; Ham wins the very best part of the earth.
(43) What wonder is it, then, that in our day the Turk and the Pope prosper and are very fortunate? For in all ages it has been found in the world that the wicked flourish like the grass of the field, Ps. 92:8, while the pious and godly suffer and are afflicted daily; as the 73rd Psalm, vv. 13, 14, 18, finely says: "Because they flourish, they are set right on the slippery slope, so that they are brought down to the ground.
(44) It was very hard for Lazarus that he had to see in his sorrow and pain that the rich man had everything in full and superfluous: but is not the sight of the rich man after his death in hell a very miserable and pitiful thing? Luc. 16, 23. Therefore we should not let the happiness and welfare of the wicked trouble us at all, but should open the eyes of the spirit and consider that in this world they have their joy and pleasure in perishable and deceitful things. But we, who suffer and live in the fear of God, have
668 in. 14-16. interpretation of I Genesis 10, 7-9. W. 1. 1003-1011. 669
the hope of the eternal kingdom, whereas the wicked will be in eternal torment and punishment.
V. 8. 9. But Chus begat Nimrod. He began to be a mighty lord on earth and was a mighty hunter before the Lord. Therefore it is said: this is a mighty hunter before the Lord, like Nimrod.
45 Nimrod is not counted among the other sons of Chu because he may have been illegitimate. But his history Moses treats diligently and praises him before all descendants of Noah. For just as he reported of Hanoch, the son of Cain, before the Flood, that he was the first to seek a regime and to build a city, which he had called by his name, and I believe that it was located in the place where Babel stood after the Flood (for as the histories of the Gentiles also testify, it was a beautiful flat place): So after the Flood Nimrod was the first to seek the dominion of the whole world, and was not content with his land, which was toward the south, but went much farther, to the places after the east, which belonged to Shem. And is this the reason why Moses treats his history so diligently and extensively, and sets him high, that by his example the wicked may be terrified and the pious comforted.
46 The name Nimrod is significant. For he is called Nimrod from marad, which means to be derogatory, to be renegade, and to be contrary; either because he made war upon his brethren, and especially upon the families of the pious, that he might spread and enlarge his land, or because that nation began at that time to fall away from the sons of Shem and their religion, and sought a special power and dominion over all the sons of Noah.
47 Therefore Moses adds: "He began to be mighty on earth"; but not by God's command, nor that the fathers Shem and Arphachad would have it so, but by tyranny. Now we should not think that such a thing could happen without war, murder and blood.
will have been shed. Therefore, after the Flood, he was either the first Turk or the first pope in the world. For his hand was stretched out against all churches and police, until he came by tyranny to a regiment, which did not belong to him, but to Shem, as also the priesthood. But such a son of the devil had to be like his father, because the devil is a murderer, Joh. 8, 44**.**
48 But that he is a mighty lord on earth is not in itself evil, for in his place he may well exercise dominion and power; as he has undoubtedly held the best place on earth: but he is not content with his border, but reaches around and takes others also who push against his.
(49) And what is worst of all, he not only wants to be a mighty hunter on earth, but also before the Lord; that is, he has not only wanted to be mighty in the temporal government, but also to have a government and power in religion: to this he applies himself and exercises his tyranny, as the pope does now and in our time. And he who has such power and tyranny does not, as hunters do, chase after hares, deer or wild pigs, but deceitfully sets after the pious, the saints, the prophets and priests of God: these he chases, catches and strangles, who are dear to God, who have faith in God and in whom God Himself dwells through His Spirit.
50 For who will doubt that the holy fathers did not always have their flocks and meetings in which they instructed the youth, preached, prophesied, called upon God and gave thanks? For where the word is not always practiced and practiced, the church cannot be or exist; and the church has always had its sacraments or signs of grace and ceremonies. For Cain and Abel sacrificed to God in the same way that they were kept by their father, and at that time sacrificing was a divine service. So also Shem had his gathering and meeting, preaching, worship, sacrifice and other ceremonies, which have remained until Abraham.
670 Ill, 16-18. Interpretation of Genesis 10:8, 9. w. 1. 1611-1014. 671
(51) This hunter, who is not satisfied that he can tyrannize in the worldly regime, but also wants to have power and dominion in the church, establishes new worship services, and oppresses those who lived and walked rightly before the Lord. As Moses clearly distinguishes between conduct and reputation before God and before men. Therefore, what is good and right before God, the world always considers evil and wrong.
52 Thus Nimrod was considered in his own eyes and in the eyes of the whole world to be a mighty hunter before the Lord, that is, he was considered to be a high priest and head of the church, and indeed to be such a one as the pope now wants to be considered and held for. For with the eyes of the flesh the papacy cannot be seen nor judged to be evil, but those who have the Holy Spirit and keep the Word of God can judge it. Just as the pope cannot suffer this judgment from us, because he wants to be the head of the church, so Nimrod also usurped this title and name with the sword and by force, because he wanted to be a mighty hunter before God, that is, a lord in the church.
(53) Thus the Scripture presents us with such a tyrant, who not only subjugates himself to usurp foreign dominion, but also takes religion by force, and does it with the most beautiful appearance, so that no one notices that he is dealing with it, that he may be a hunter before the Lord, or that he seeks dominion in the church. As the pope also did, who called himself a servant of all servants.
54 With this appearance Nimrod has also painted and maligned his plots, so that one would think him pious, God-fearing, kind, and who would be useful to the secular government and necessary to the church; otherwise the common people would not have fallen to him in such a heap. But actually and in truth Nimrod is an apostate and tyrant, an executioner and devastator of the human race; after that also a persecutor and strangler of holy people and righteous people.
The priests, who have taken pains and worked hard to take away this glorious title and seek the salvation and prosperity of the people. For the godly, who keep the word of God, cannot and should not remain silent about the plots and pretensions of ungodly people. If they do so, they will be threatened with the sword and war, and the church will be tyrannically dealt with in an unjust manner.
- That therefore Nimrod is called a hunter, you must by no means understand that he was such a hunter, as other lords and princes are, who often indulge in hunting, and are so senselessly eager for it, that they also forget their countries and people's business thereby and want to be taken much rather for brave hunters than for wise rulers: but Moses indicates that Nimrod did not hunt wild animals, but hunted and pursued men, and especially those who ruled the church with the doctrine.
(56) Therefore this title should be given to all godless princes and rulers and painted on their coats of arms, as Moses does here, who says that a proverb has been made of Nimrod. As if he wanted to say that Nimrod's title had subsequently become a common title of all tyrants and princes who, following Nimrod's example, had not only taken over countries, cities and worldly regiments in order to increase their dignity and power, but also wanted to have the right to the church; As in our time the bishop of Mainz does, who, in addition to having robbed and sucked his episcopate, also grieves and burdens the church by not wanting to leave the pure doctrine in it and forcing and urging the people to ungodly and idolatrous services.
57 But this one Moses calls a strong or mighty hunter, whom no one has been able to resist. For without that the tyrants are renegades and faithless, they also have the power of a tyrant, so that they can arm themselves and easily accomplish what they desire. And I do not doubt at all, Moses wanted to represent with this description and painting a legend of all tyrants, who also in the later times against the worldly
672 m, 18-20. Interpretation of Genesis 10, 8-12. W. 1, 1014-1017. 673
He said that Nimrod was a mighty persecutor of the saints of God and an enemy of the Word and the Church, and that he would rage against the regiment and the Church with violence and tyranny. What follows now belongs to the description of the kingdom and rule that Nimrod has acquired.
V. 10. And the beginning of his kingdom was Babylon, Erech, Accad and Calne in the land of Sinear.
(58) Behold, how this wicked and most wicked wretch first sets upon the people of God and attacks this lineage from which Christ was to be born; for at last, after the Flood, he obtains Judea with the Orientals. Now it is known that Sinear is called the same flat land, on which afterwards Babel was built, which was the beginning of the kingdom of Nimrod.
59 This text is interpreted in this way, that the city of Babylon was divided into four parts, called Babel, Erech, Accad and Kalne. For Pliny writes that it was so large and had such a wide circumference that there were six and forty districts and communities of people in it. And Aristotle also writes that Babylon was not a city, but a province, so enclosed and surrounded by a curtain wall; so that it is no wonder that such a great city was divided into four main parts or estates; as Rome was divided into four estates, as patricians or senate, knights, common people and peasants. And Hebron is also called Kiriath Arba, because it was four holy.
60 Some interpret this text in this way. That I do not follow this opinion, however, gives me cause that I see that in the prophets Kalne is praised very much and was called Seleucia afterwards, from which Seleucus made a trade city, to weaken Babylon with it and to make it powerless. Now it would have been very bad to dream that Seleucia was a part of the city of Babel, from which Seleucia was far away. And even if I can indicate nothing about Erech and Accad, what they are,
I do not agree with this opinion of the quadruple healing of Babel.
61 Thus we have enough that we know that Babylon may have been built by Nimrod in the same place where Cain had built his city Hanoch before. Item, that the kingdom of Babylon began from Nimrod, and thereafter always improved and increased so, that it is counted and counted by Daniel as the first monarchy. But because the kingdoms also have their appointed and certain time, how long they are to stand, and after that they perish: so the histories of the holy scriptures show that the same royal sovereignty and power afterwards fell from Babylon to the Ninevites and Assyrians, although it also came again to Babylon.
62 But here it is asked: Whether Babel was built before the famous tower in the land of Sinear was erected by the sons of Ham? And I am of this opinion, even though I have nothing substantial or certain that could be said about it, that I believe that the same building was erected by Nimrod, so that he wanted to make an eternal name for himself in the world and among his descendants. But since he saw that such a building was confused and prevented from heaven, he only then began to build the city of Babel. And that I follow this opinion, gives me reason the name Babel. For the fact that this name was given to the city because of its success is indicated by the work itself. Thus we have the first king and ruler of the world, who, even though he is an enemy of the church and of God, has brought under him the rule of the whole Orient.
V. 11, 12: From the land afterward came Assyria, and built Nineveh, and Rehoboth, and Ir, and Calah, and Resen, between Nineveh and Calah. This is a great city.
- After the kingdom and government of Babylon were confirmed, Assyria came out of it in time, who also built a city called Nineveh. Which city is also remembered in the histories of the Gentiles and finally turned there and
674 L. in, 20-22. interpretation of I Moses 10, II. 12. w. 1, 1017-1020. 675
The empire and regiment of the whole Orient has fallen. But by what and at what time Babel fell and was devastated is nowhere to be found.
64 And of this city of Nineveh it is also said that it was divided into four circles or cities, as Jonah's history Cap. 1, 2. indicates that it was very large and wide, such a city is now known in Europe. If it was now divided into four circles, then Nineveh was the middle place and best part of it, in which the royal court was. Rehoboth, however, was the place where the merchants dwelt; Jr, where the council sat; and Calah, where the husbandmen dwelt. Of these places Resen was a little further, where the gardeners lived. For we have nothing certain about this, but have to guess and trace, as it were, in such old histories alone.
65 There is also a dispute about Asshur, whether he is the one who is remembered in the story of the family and tribe of Shem, or whether he is another one? Since I cannot say anything for certain about it, if I had to guess, I would assume that Assyria, the son of Shem, came out of the land of Babylon, just as Abraham came out of the land of the Chaldeans by God's command. For he did not go out of his own country, but was commanded by God.
66 But Assyria was driven out of the land by the wickedness and tyranny of the family of Ham, because he could not bear the wickedness, false worship and idolatry of the descendants of Ham. Therefore he left room for their madness and nonsense and went to our ancestors, the descendants of Japheth; and that he might be a little nearer to them, he built the city of Nineveh. Therefore God loved Nineveh, as can be seen in Ezekiel and Jonah, and decorated it so that it would be a monarchy: therefore Ezekiel Cap. 31, 9. compares it to a very beautiful tree, which spreads wide, is thick and high.
67 And to the rest of the family of Shem was sent Jonah, after whose preaching Nineveh was converted, repented, knew God, and was saved.
Ion. 3, 10. 3, 10. And it is not without cause that Jonah calls it a great city of God. For the Jews to dream that he called it great, that it was great and wide, is very ridiculous; but what God does is great, even if it concerns only one man. Rather, Nineveh is called a city of God because it had the right religion and was preserved by God for the sake of the pious man Assyria, who, impatient with idolatry, left the old dwelling place at Babylon and turned to the descendants of Japheth at midnight and built a small church there.
68 This supposition of Assyria pleases me better than others; namely, that he went out from Babylon, so that he might escape the vexation of idolatry, and also thought how he might leave a church to his holy descendants. Since the histories give no account of all this, we can do nothing but guess and assume.
69 Because Moses says here of Nineveh, as he did above (v. 10.) of Babylon, that beside it other three cities were built, as Rehoboth, Ir, and Calah, I now direct myself to this thought, that such four holy cities were not one place, surrounded and enclosed with one wall, but four cities, situated in different places and yet under one prince's territory and rule.
(70) As in Silesia are the six cities, which, though they are dissimilar in name, place, and location, yet each of them has the name of being called one of the six cities, and all of them are under one lord. So Kalne, being Seleucia, can be called one of the Babylonian four cities. Now in our time the Swiss have many and mighty cities, which have all one council: as also with the Greeks the assembly of the Amphictyons was. And so perhaps in the empire of Babel and Assyria there were also four cities.
71 And will the kingdom of Assyria in
676Interpretation of Genesis Iv, II-20. W. 1, 1020-1023. 677
It is highly praised and glorified in Scripture, not only for the police and external government, but much more for the sake of religion, and that it believed the sermons of Jonah the prophet, who was sent to it, Jon. 3, 5. But it had not only a king or monarch, but also other high estates, as princes, high priests 2c. If they had been like our princes, cardinals and bishops, they would not only not have admitted the prophet Jonah, but would also have strangled him. But this pious generation of Shem, even though it had gone astray and fallen away, nevertheless accepted God's word again and converted, and was also accepted again by the Lord in grace.
But afterwards it fell away again. For so it is wont to go, that angels become devils, and the church and pious Christians become heretics. Therefore it was also destroyed, as Isaiah Cap. 37, 22, perhaps under Asserhaddon, the son of Sanherib, since the sons were at odds and discord with each other after their father's death. And the same monarchy was transferred and came to Babylon, but not to the old city of Babylon, which Nimrod had built and was now desolate, but to the new Babylon, whose first monarch, Nebuchadnezzar, destroyed and desolated the kingdom of Judah.
V. 13. 14. Mizraim begat Ludim, Anamim, Leabim, Naphthuhim, Pathrusim and Casluhim. From there Philistim and Caphthorim came to you.
These are also mostly mere names and, as it were, the remnants of these countries and people. Ludim, one thinks, are the Lydians, Leabim the Libyans. Pathrusim, however, are thought to be those who are called Pathros in Isa. 11, 11, and are now perhaps those who have a part in Africa, or, as others think, the Numidians and Mauritians; for Isaiah relates and places them with the Egyptians.
Seventy-four: That the Jews here fable after their manner, that Pathrusim and Casluhim have changed with their wives, and out of
that the Philistim and Caphthorim went out, that is, were born, is a foolish and loose fiction. For the word "go forth" is not to be understood of birth, but of wandering and departing, namely, that the Philistim and Caphthorim did not want to dwell with the Pathrusim and Casluhim. This, however, the Jews invent for the sake of their fame, which, however, the grammar does not suffer. For "to go out" does not mean to be born of adultery. So now we have the three parts or regions of the world, namely midnight, evening and noon; now we still have the morning or Orient before us.
V.15-20. But Canaan begat Zidon his first son, md Heth, Jebusi, Emori, Girgasi, Hivi, Arki, Sini, Arvadi, Zemari and Hamathi. Therefore find spread out the families of the Cananites. And their borders were from Zidon, through Gerar to Gasa, until one comes to Sodoma, Gomorrah, Adama, Zeboim, and to Lasa. These are the children of Ham in their families, languages, countries and people.
75 Zidon is known. Moses saw the Hittites, the Jebusites, the Emoreans, the Girgosaeans and perhaps the others as well. But they were exterminated afterwards partly by the people of God, partly by other pagans who settled in their countries. Zemari is known, as well as Hemath, which is Antioch.
Here see and now think back. Canaan was cursed by his grandfather Noah: here he is not only superior to others with many children, but also occupies the very best and most delicious place on the whole face of the earth. For these nations, which are mentioned here by Moses, have left this place, which their father Ham had taken. For the region toward the south was allotted to Ham, but this part with the Orient had fallen to the pious Shem. Because the wicked always have more happiness and prosperity in this life than the pious and holy, the descendants of the wicked Ham, who were cursed, have driven the blessed lineage of Shem out of its border and land.
678nr . 25-27. interpretation of Genesis 10, 15-22. W. 1, 1023-1026. 679
and settled in Palestine, Syria and the other surrounding countries as far as Babylon.
All of which shows that man was not created for this life. For since the wicked prosper in this life, there must be another life after this, in which they will be punished and suffer; just as the pious will find and receive in another life the reward for the suffering and affliction they must bear and endure in this life.
And I have no doubt that the land of Canaan was the greatest delight and glory of all the earth. For this reason I also gladly fall for those who believe that paradise was in the same place before the Flood. Neither does he sin who believes that in the same place where Christ was crucified and with his death restored life to the world, there was the tree which, having been deceived by the serpent, did harm and brought destruction to man.
The Canaanites, however, have not always had such happiness and pleasure, for they have been driven out and exterminated for their ungodly nature by the people of God, who must ultimately prevail and triumph, even though something of the ungodly still remains. As it is in our flesh, in which something remains of sin, even though we have been justified, so that we may not be idle, but have something in which to exercise our faith and prayer.
80 The border from Zidon to Gaza includes the line of the sea, which is called the Mediterranean Sea, in which there have been very rich and beautiful cities. And Zidon lies after midnight, but Gaza after noon. Not far from Zidon was Tyre, the most famous trading city in all of Asia. After that Ptolemais, Caesarea, Apollonia, Joppa, Azotus 2c lie towards evening. Sodoma has been the border after the morning. Lasa, it is believed, was the city that the Romans called Caesarea Philippi, in the lineage of Dan.
Third part.
Of Shem and his lineage.
And Shem, the greater brother of Japheth, begat children also, who is the father of all the children of Eber. And these are his children: Elam, Asshur, Arphachad, Lud and Aram.
81 Here one asks: Why Shem is called the father of all the children of Eber, when he is not the son of Shem, but even the grandson of Arphachad, who is the third son of Shem; and the Jews almost give this opinion, that it is because of this Eber that the people of God have inherited the name, that they are called the Hebrews; although they would rather that this name be derived from Abraham. However, this opinion seems to me to be better. This boar was a father of Peleg, at which time, as Moses says afterwards, the languages began to divide, since Nimrod and the descendants of Ham built the Tower of Babel.
82Now we have said above that Assyria went out of the land of Sinear because he would not consent to the idolatrous worship of Nimrod. Because he was not sure of his life among the idolaters, he turned to the midnight, where the pious and godly family of Japheth lived.
In order that there might be a distinction among the children of Shem, Moses called Shem the father of all the children of Boar, so that it might be known that Christ would be born from the descendants of Boar. This is such an honor that he did not count the other sons, even though they were of excellent standing, as Shem's children before this Boar, the father of the Lord Christ.
The Persians of Elam were famous not only because they had Cyrus, the greatest and most powerful prince, as their monarch, but also because they had the knowledge of God and the right religion that Daniel had preached and taught them. From Arphachsad many
680 D. m. 27-29. interpretation of Genesis 10:21-32. W. 1:102^-1028. 681
easily the Greeks called their Arbaces, who killed the Sardanapalus. Assur are the Assyrians. Lud, one respects, are the Lydians. Above, however, in the Canaan family Ludim were called the Lydians. Aram is Syria, which is two, as one knows from the histories: one in Mesopotamia, the other in Phoenicia. From Aram, one thinks also, Armenia is called.
V.23. But the children of Aram found these: Uz, Hul, Gether and Mas.
These are all unknown to us, except Uz, from which country Job was.
V. 24. 25. But Arphachad begat Salah, Salah begat Eber. Eber begat two sons. One was named Peleg, because in his time the world was divided; his brother's name was Jaketan.
Eber is the fourth after Shem, and after Shem he is especially praised, because he is also among the grandparents of the Lord Christ. At that time it happened that Nimrod invaded the Orient from the south and drove the pious family of Shem out of it; therefore the same holy patriarchs had to leave their seat, as it is said above about Assyria.
V. 26-32. And Jaketan begat Almodad, Saleph, Hazarmaveth, Iarah, Hadoram, Uzal, Dikela, Obal, Abimael, Seba, Ophir, Hevilah and Jobab. These are all the children of Jaketan. And their dwelling was from Mesa until one comes to Sephar, to the mountain toward the east. These are the children of Shem in their families, languages, countries and people. Now these are the descendants of the children of Noah, in their families and people. From them find spread the people on earth after the flood.
These are all peoples in India, of whom we know nothing, as we know the least of all parts of the whole earth about India; otherwise we might have something clearer and more recognizable from the sameness of the names, although they are now being changed by the sailors.
The mountain Sephar is perhaps Ararat or Imaus. Which names, as often as I
I have to think about the misery of the human race. For although we have a very glorious gift, namely our reason, we are nevertheless hurried and overwhelmed with misery and wretchedness, so that we do not only not know our origin and the line of our ancestors, but also God the Creator Himself. For consider all the histories of the nations, what would we know about the origin of mankind if we did not have the one Moses?
Aristotle was a very perceptive man, that I also consider it that he did it to Cicero far before and was at the mind above him. Although I like to compare Aristotle with Cicero, Cicero cannot be blamed for not being able to emulate Aristotle, because his studies were not a little hindered by worldly business and trades. However, since Aristotle comes to the thought where man comes from, his reason pulls him by force to the conclusion that there is no first and last man. Plato, as I consider it, has never seriously discussed this, but has wanted to ridicule the other philosophers who were in his time; therefore, I will not bring his opinion and teaching here.
90 Aristotle was serious with his thoughts about this. However, see what clumsy thing follows from it, if you want to follow it! For first of all, it will necessarily and inevitably follow that the soul is mortal. For philosophy not only denies a single unlimited thing of potency (possibility) for when one thinks of a certain single thing as different from other certain things, one thinks of it as determined and limited by this difference, thus not as an unlimited thing, but says flatly that many unlimited things (infinita) are impossible. For example, these two infinites, an empty space and the filling of this space by a body, cancel each other out [as soon as one disregards all determining properties of a body, as substance, weight, color, and thus thinks of this body as an infinite, by considering only its extension, then this infinity falls into the category of an unlimited thing.
682 L. IN. SS. so. Interpretation of Genesis 10:26-32. W. 1:10SS-UM. 683
limited with the former, the extent of the empty space, in one]. An unlimited in reality recognizes the philosophy, as we see the people originate and pass away, in such a long series of years, which Aristotle holds for one unlimited according to the potency. *)
Our reason can prove such wisdom, namely, that if we do not have the word, we cannot understand or explain our own origin. But although I prefer Aristotle to Cicero for the sake of reason, I see that Cicero disputes such things much more wisely. For he is wary of these thoughts, of the unlimited, and avoids them as a dangerous place, but directs himself to religion, that is, turns his thoughts to the contemplation of the creature, which is the ver-
*) Cf. Aristotle Phys 4, 8.Since there is no body in the void, which could escape, then the stereometric content of the empty space would have to penetrate into the inserted body, when a body is put into the void, but now this body also has a stereometric content, which, apart from all qualitative determinations of the body, remains the same and occupies the same stereometric empty space, so that two, and in the same way also several, stereometric contents would be in one place. But this is impossible and inconsistent." - Furthermore Aristotle
3, 6.'. "It remains only that the unlimited is according to potency; but one must not take that which is according to potency in such a way, as, for example, with the existence of the potency of a certain statue, this statue will also once be, that likewise a certain unlimited, which would be according to the actus, will also be, but, since being is taken in many meanings, the unlimited exists in the way, as, for example, also the day and the festival exist in that it always becomes another and again another; for with these, too, there is something according to potency as well as something according to the actus. But since being is taken in many senses, the unlimited exists in the way that, for example, the day and the festival exist in that they always become another and another again; for in these, too, there is something both in potency and in act, for the Olympiad is both in that the festival can occur and in that it does occur. In addition, the unlimited is clear both in time and in men and in the division of magnitudes, for in general the unlimited exists in the sense that always another and again another is taken, but that which is just taken is always limited, yet always different and again different. Accordingly, the unlimited must not be taken as a certain individual, such as a man or a house, but as one speaks of day and festival, for which being is not there in the sense of a being, but always in a coming into being or passing away, and even if limited each time, nevertheless always a different thing and again a different thing; only, however, this takes place in the case of magnitudes in such a way that what is taken each time remains, whereas in the case of time and men in such a way that it passes away, but without there being a gap." Editor's note.
He sees the beautiful unity of the movements of the heavenly things; he sees the certain changes of times and certain kinds of things that grow out of the earth. For he sees the beautiful unity of the movements of the heavenly things above; sees the certain changes of the times, and certain kinds of things that grow out of the earth; sees also that man was created to understand these things and to use them.
(92) Therefore he directs his opinion to conclude both these things: First, that God is the eternal mind, which governs all things by its wisdom and providence; second, that the soul of man is immortal. And yet, in concluding these things, he is so violently hurried and carried away by his thoughts that he loses this opinion, which he thus grasps, at times under his hands. For the disputation of the unlimited is violently torn to many a strange thought, and our reason again takes away our thoughts from religion, when we see that this nature is laden with so many miseries and misery.
This text reminds us of our misery and ghastly blindness, holding up to us such things of which the whole world knows nothing. For what more do we have of the best and most distinguished part of the other world than mere names? But of the first world, which was before the Flood, I will say nothing. The Greeks, as well as the Romans, have taken care that the history of their tragedies and history should remain and be preserved: but is this not a small thing, if you count it against the history of the previous times, of which Moses here only tells the mere names and not their history?
Therefore, it should be considered that this tenth chapter is like a mirror in which we can see what kind of people we are, namely, such a creature, which has been so damaged and made dilapidated by sin that we would not know or know our own origin, even God, our Creator, if God's word did not point it out to us from afar as a little spark of divine light. What can one do in the world that is more foolish and futile than to be aware of his wisdom, riches, gifts, and the
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walt and other things, so utterly ephemeral, boasts?
95 Therefore we hold our dear holy Bible in high esteem and as the most precious treasure. For this very chapter sums up, as with a string, all that has taken place in the world from the beginning to the middle and end, whether or not it is considered to have nothing but mere and dead words and names. For from Adam comes the promise of Christ to Seth;
from Seth to Noah; from Noah to Shem, and from Shem to this boar, from whom the people of the Hebrews have the name, as being the heir, to whom the promise of Christ is directed and decreed before all peoples of the whole world. The holy scripture points us to such knowledge, and those who do not have it live in error, blindness and godlessness without all measure and end, because they do not know of themselves who they are or where they come from.
The eleventh chapter.
First part.
Of the building of the tower of Babel and the confusion of languages, as a punishment of the same, in general.
This chapter also belongs to the excellent and special example of the most holy patriarch Noah and his family, especially those who were pious and God-fearing from the same, so that we may see what faith and godliness were in these holy men, since great wickedness, envy and tyranny ruled and prevailed in the children of men.
(2) For a time after the Flood, the whole earth was in a blessed and good state, for the people of it all had the same language, which served not a little for unity and was especially useful for the preservation of doctrine and religion. For the fresh memory of the exuberant wrath of God, which God had shown in the Flood, kept their souls in the fear of God and reverence for their ancestors.
3 Ham, the son of Noah, first disturbs such a blessed state. For he goes down as one who had forgotten such great wrath, and first despises the authority of his father, whom he should honor,
and makes a mockery of him, as we heard above. After that he leaves his father and his pious brothers and wins a new kingdom on earth. Finally, from his eldest son, his grandson Nimrod is begotten, who strengthens himself through violence and tyranny and causes many a plague to the pious family of Noah, thus bringing about a power and dominion for himself and remains the sole master.
(4) Therefore, just as from Adam's two sons, born to him, two different peoples emerged (for Cain went out from his father, despised the true church and set up a special one without God's command), so this also happens here in the sons of Noah. For from Ham the false and lying church has its origin as from an origin of all godless being and wickedness. And this is the history, which Moses tells in this chapter as the beginning of the evil and sorrow, which arose against the church.
I.
But what the sin of those who built the tower of Babel was, is not clearly expressed in this chapter. Therefore, of these two things, namely, of the building or tower, and of the sin of those who built it, one finds various thoughts and judgments, and the bolder each one is, the more freely and boldly he expresses his opinion of both.
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pieces. So the common rabble also went to it and made up fables about it. They say that the tower was nine miles high, but since the language was confused and the third part of the tower was thrown down by strong winds and thunderstorms, the earth also sank, so that now no more than the third part still stands. But the height was so great that at the top of the tower one heard the angels singing.
But we leave such foolish fables and fairy tales aside, and it is more worthwhile to consider and think about what the sin of those who built the tower was, because it cannot really be understood thoroughly from the text.
Lyra is of this opinion that he thinks that this building was started and made by the descendants of Ham for this reason, so that if God wanted to punish the world once again with the Flood, they would have a place in which they would want to remain safe. That I do not believe this, however, is due to the clear and public promise which Ham also heard, namely, that it would not come to this, that the whole world would perish once again by the Flood. Ham knew well that in the flood the water had gone fifteen cubits high over all the high mountains. Therefore, I do not think that they could have been so foolish as to think that such a height could be built in the air and executed so that they could be safe from a flood.
(8) Therefore I consider that the greatest sin is that they say, "Come, let us build a city and a tower. For such words point to sure hearts, which rely on temporal fortune and force and not on God, also despise the church, because it is without all appearance and force.
(9) That Lyra therefore says that they wanted to create a safe place for themselves against the Flood with this building, I consider to be a hasty allegorical fable, so that the fathers wanted to depict such people, who could bravely despise God, and thought that they had protection and protection against God's wrath in their power. For from a safe and
If you think up and invent whatever you want about a raw heart that is without any fear of God, you still cannot sufficiently portray and depict the godless nature.
(10) And I have no doubt that this story gave rise to the fable of the giants who discussed how to lift the god Jupiter out of heaven, and for this purpose they set the mountains apart. Just as the fable of Deucalion is taken from the story of the Flood and written. For such things were also made known to the Gentiles from the preaching of the fathers. Therefore I think that this sin was nothing else than a very great security, hopefulness and contempt for God. For this is what the wicked are wont to do when they are puffed up by happiness and prosperity, that they think they are sitting on God's lap, become very defiant, and dare to do what they desire.
(11) Just as the sin of Harn was not only a sin against the church and religion, but also against the police (for at the same time he laughed at his father, the most holy patriarch, and despised his doctrine and religion; for, as we have just heard, he departed from his father and set up a new police force for himself): so Nimrod, his son's son, also sinned against the church spiritually and against the police worldly. First of all, he did not respect the right religion, and he also committed injustice and tyranny against his cousins, whom he expelled from their paternal border and seat. For there is no doubt about it: those who went after the morning, as Moses says, will have been Nimrod's and other descendants of Ham. For Moses clearly indicates this in the beginning of this chapter. Therefore such sins also had their punishments, of which Moses will report soon after.
(12) Therefore let these words be interpreted in the most severe and cruel way, which Moses puts simply, that they exhort and encourage one another to build a tower and a city. For thus Moses wants to say: Is this not a great hope and contempt?
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How could they not have asked God about it and consulted Him, but have subjected themselves to such a great thing on their own initiative? They drove the pious race of Shem out of their land and seat, and intended to subjugate the whole world, but especially the church. Therefore, this sin is an abominable apostasy from the church, from the Word and the angels of God Himself to the devil, and includes not only the sins against the first table, but also against the other table.
Therefore, the emphasis is that they say, "Let us build a city and a tower," not to God, nor to His church, but to suppress it. Item: "Let US make a name." For those who speak in this way truly do not care that God's name be sanctified, but all their diligence and pretension is directed solely to making their name great and widely famous. And no doubt they will have bravely despised the small and lowly tabernacles of the holy fathers and brethren, because they have built so exquisitely and gloriously.
(14) Neither is it said in general that they say, "The top of the tower shall reach unto heaven. For this is not to be understood of the height alone; but by this they point to the place of worship, as if God dwelt first at this tower. For this is the way the devil uses to adorn himself with the title of deity, and wants us to take his idolatry and superstition for the right religion and worship.
In our time, the Church has no more deadly enemies than the Turk and the Pope. But now we see that they both boast of the name of God, and intend to preserve everything with this title. In the meantime, we must be scolded for heretics, devil's children, apostates and rebels.
(16) This has been the case throughout the ages, even in these first times before and after the flood; for here Ham's descendants are portrayed as despising the humility of the church, the fear of God, and the right worship of God, and not only did they build the city of Babylon according to worldly advice and counsel, but they also put a semblance of religion on it.
that it should be considered and believed that this place is first of all heaven and the most pleasant seat of God.
(17) Therefore it is true that it is said that every mameluke and apostate is a persecutor of his order from which he has fallen away. Because Ham and his descendants have left the church, he has neither sought nor undertaken anything else, except to suppress the church and to lift himself and his own up. So also the devil, after he has let go of God and the angels or the heavenly church and has departed from them, does nothing else but that he pursues God and the church with bitter and cruel hatred and resentment. And so that he may have a continuation of this, he disguises himself as an angel of light, 2 Corinthians 11:14, and subordinates himself to be God. In the same way, Nimrod makes himself a god in the middle of Babylon and creates his own church, so that he can suppress the real church.
(18) Now the pious and godly should do the same, namely, that after they have left the devil's church and fallen away from it, they also begin to be enemies of it. Thus, by the grace of God, we are holy deniers and apostates: for we have fallen away from the Antichrist and the devil's church, and have come to the Son of God and the true church, with whom we must also stand and fight and contend against the false church.
19 Thus Moses indicates here that the sin of apostasy was this, that the descendants of Ham, Nimrod and others fell away from God, from the Word, from the fathers and from the church, not only as far as the outward and worldly community is concerned, but much more as far as religion and worship are concerned; for they lived according to their vain inventions, lusts and desires.
020 For to raise up a tower, and to build a city, was no sin in itself, since the saints also did the same. And Assyria, who I believe to have been entirely holy, built the city of Nineveh, because he could no longer dwell beside the wicked. But the sin is most of all in the fact that they built on this building.
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They despise Noah and the true church and strive for their own regime, and in addition respect and pretend to be those who are first of God and whom God listens to and gives happiness and welfare to; but Noah is abandoned and rejected by God.
(21) Therefore, in this history, the ungodly nature is depicted, with all the attitudes, practices, attitudes and thoughts of all the ungodly, but especially of the hypocrites, who consider themselves holy and God's closest friends, and who want to rule and be powerful on this earth. And if one wanted to give this sin another name, one could call it a real blasphemy, blasphemy of the name of God, a sin against the third commandment of the Sabbath, and an abominable idolatry, by which the honor of the living God is turned into a calf, that is idolatry in the heart. And such sins do not remain alone, but give birth to others, namely hatred and enmity against the true church, persecution, tyranny, murder, robbery, fornication and adultery. For the false church is always a persecutor of the true and right church, not only spiritually by false doctrine and unrighteous worship, but also physically by strangulation, violence and tyranny.
II.
(22) Moses says that this sin was followed by the confusion of languages as a punishment. This seems to have been a small punishment, but it is really a terrible and horrible punishment, if one wants to think about the great damage that followed this confusion and separation of the languages. For where there is a single language, it is first of all a strong help and encouragement for people to keep together and live in unity with one another. And this is also the origin of the saying in which it is said: "Like and like like like each other. For a German likes to talk and deal with someone who is of his own kind and language. But since there are many different and unequal languages, there is not only no companionship, but there also grows in the heart resentment and enmity against such a people whose language one cannot understand. So
a Frenchman is an enemy of a German and despises him; but the Italians despise and hate all other nations that do not speak their language.
(23) Therefore, from this confusion of tongues, it can be seen and felt that their hearts have been divided and divided among themselves, their customs have been perverted, and all their thoughts, ways, and customs have been changed; that such a division of tongues may rightly be called an origin and cause of all evil and misfortune; for it has at the same time created disorder and confusion in the worldly and domestic government.
(24) And even though this has been a great pity and harm, it is nothing against the fact that through this separation of languages the church has also become disordered, disturbed, and given place and cause to innumerable idolatries and superstitions. For who would not see that the Magisterium has almost been abolished by this change of languages? For Eber, who undoubtedly kept the first and right language, could not teach and instruct the others, whose language he did not know and who could not understand him.
(25) Therefore, in the New Testament, this is a great blessing and an extraordinary miracle, that on the day of Pentecost the Holy Spirit, through various languages, gathered all the nations into one body, the head of which is Christ. For Christ brings them all to one faith through the gospel, even though the various languages remain, and tears down the wall and the fence, not only by reconciling us to God through his death and speaking to us in a new language, but also by making peace and unity by heart, so that we, like various flocks, are brought under one shepherd and gathered into one sheepfold. This help and benefit of the Lord Christ is common to us all; therefore the disparity that is in the outward life neither harms nor hinders.
(26) Therefore, for this gift also, we have to thank him, that he has made this most severe punishment, which has been an origin and cause of all unhappiness and disunity, through
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His Holy Spirit and brought to us a holy unity, although the diversity and inequality of languages remains. For where this mediator, Christ, is not recognized, there is disunity and abominable blindness in the hearts as well as in the languages.
(27) Therefore, if we look through all the histories of all peoples and times, we find that from this disparity and diversity of languages arose many uprisings, wars and great changes in customs and religion, as well as many thoughts and delusions of the people. That is why God wanted to turn around and abolish such a great plague and misery by a new miracle.
(28) If I do not understand an Italian, he does not understand me: therefore a natural cause of anger and enmity grows between us. But if we both understand Christ, then we love one another as our members, which we are among one another. But where Christ is not, there still reigns this Babylonian plague, namely the division of languages, which certainly also causes a division of hearts and makes not only the household government and police, but also religion and the church restless and disorderly.
(29) This abominable punishment admonishes and warns us to beware that we do not become disparaging of the word, or prefer ourselves to others, as if we were more pious and holy. Because the descendants of Ham did this, a terrible punishment followed, which, as one might say, caused more damage to the human race than the Flood itself. For the flood alone destroyed the people who were at one time, but that punishment lasts until the end of the world; although Christ has helped us in this through his spirit. But how very small is this portion who accept the word and believe! The other large group is divided in itself with the heart, as with the language, and does the most pleasant service to the devil, who is a father and founder of all wars and disunity.
Thirdly. Because we have now heard about the
Sin and punishment of those, who built the tower, it is not without use, that one counts the time together, namely, how many years there were between the Flood and this son Peleg, under whom the tower of Babel was built and the separation and confusion of the languages happened. Now almost a hundred years passed after the flood, when this happened, and at the same time Noah was seven hundred years old; whom during his life, when he reigned and preached to them of such great wrath of God, all his church and the lineage of the holy fathers despised these godless people, namely Ham with his grandchildren, who soon forgot such great and terrible wrath of God. This must have offended the pious Noah and his descendants that his descendants looked at him and warned him in vain of what they were about to do. That is why the same holy man is laughed at again as an old fool and fantasist.
(31) Therefore, if we want to compare our trials, crosses and troubles with this suffering, plague and temptation of the holy father, they are nothing compared to it. For although we see great unhappiness, misery and calamity in the world, we do not see it for long, and are therefore more blessed that we will be taken out of such a bad world the sooner. Noah, however, had to see the wickedness of his ill-bred descendants at four and a half hundred years. What do we think, what kind of misery he will have to see during this time? Therefore, in this case, the pious son Shem was far superior to his father, who had to see this misery much longer and lived for five hundred years after the Flood. Therefore, they are martyrs, to whom all people should look at all times and learn to be patient according to their example.
32 St. Peter 2 Epist. 2, 7 preaches about Lot the righteous that his soul was tormented and martyred because he had to watch the ungodly and shameful works of the Sodomites. And of Mary, Simeon says Luc. 2, 35, that a sword had passed through
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their soul will go. For holy people cannot look at the wickedness of the world without great pain and sorrow in their hearts. But, as I said, our cross and suffering, even of those who have been before us and will be after us, is nothing compared to those holy fathers who have had to see such a perverse nature and wickedness of the world for five hundred years and more.
Therefore let us also patiently suffer such sad images and arrows of Satan, which he shoots into our hearts. For we shall not have it better than the holy fathers before us; though, as I have said, we have it much better because we have a shorter time to live. This is what I recently wanted to tell you as a preface to this chapter. Now let us also look at the text.
Second part.
Of the Tower of Babel and its punishment in particular.
V. 1, 2: Now all the world had one tongue and language. And they went eastward, and found a plain land in the land of Sinear, and dwelt there.
34 I have said about the word mikkedem, morning, in the second chapter above. For my opinion is this, that the morning or Orient is called this country, which is closest from the country Canaan to the morning; as in the books of the kings also the Arabs are called children of the morning.
(35) What place Sinear is is known from the tenth chapter; for that is the name of the land of old, which afterward was called Babylon.
I.
V. 3 And they said one to another, Come, let us make brick, and lime. And they took goat to stone, and clay to lime.
This is a clear testimony that the city of Babylon and the tower were built of bricks or burnt stones, just as Rome was built of bricks. And methinks that this manner of building was still new at that time, from which one had previously, since
They did not know how to burn bricks, nor did they know how to use lime to brick them together.
V. 4 And they said: Come, let us build us a city and a tower, and let the top thereof reach unto heaven, and let us make us a name: for we may be scattered abroad.
(37) What does this mean, and how did this word come to their tongue, that they prophesy to themselves that they would be scattered abroad? Do they prophesy, as Caiaphas did John 11:49, 50, and speak things they do not know? For this commonly happens, that the wicked, as Solomon also says, Proverbs 10:24, prophesy their own misfortune, and what they fear befalls them. As also Ezekiel says Cap. 11, 8. 9.: "The sword that you fear, that I will bring upon you, says the Lord GOD. I will thrust you out from there" 2c. Again, the hope of the godly is not in vain, but what they hope for and believe will surely come to pass and they will not lack it. But this is not a prophecy of Caiphas, but has another cause.
(38) And in such texts I generally follow this rule, that just as the words and deeds of the godly cannot be understood in any other way than from their mind and heart, so I also believe that the words and deeds of the wicked cannot be understood unless one knows the mind and mood of the spirit that drives them, namely, the devil. Now this is always his mind and spirit, that he is at the same time contrary to God Himself and the church. Just as the thoughts, words and deeds of the godly are directed solely to the glory of God and the benefit and salvation of the church. Whoever is guided by this goal and rule, no pretense or glitter, which the devil always uses in his words and works, can deceive or seduce him. For whoever hears that this or that word or work does not agree with God's word, and says that it comes from the devil, he judges and says right. Then he is also right in you when he says it.
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and says that this was said or done out of a sense and intention to lie and strangle.
(39) I followed this rule when I wanted to give my judgment and opinion of the Pope's teaching. Because I saw that this teaching did not want to agree with God's word, I concluded from the beginning that such teaching was from the devil and directed to deceive and kill people with it. No pretense that the desperate rogue and land cheat deceived the whole world could lead me away from this opinion, nor could it penetrate me. Because this rule is therefore not lacking when one wants to judge and rightly interpret the words and works of God and the devil, the pious and the wicked, we do right when we also follow it in this text.
40 The descendants of Harn, as Nimrod and the others, had overrun this land, which had come to Shem as an heir of the promise of God and was due to him. And because they were tyrannical heads, they desired not only to drive the family of Shem out of it, but also to establish a new police and church for themselves. Although it is not described what they did against the right church and the right ruler of it, Noah and his pious descendants, it can still be understood from the same actions, because we want to look at our adversaries' work and intentions a little more diligently at the present time. For Satan remains who he is, and this is his business for and for, that he incites the ungodly and drives them against the true church.
- Because Noah and the other godly fathers saw that they were thus oppressed and afflicted, and that new acts of worship were being performed before their eyes, they prophesied out of their reason, even though they were certain from memory and the inspiration of the Holy Spirit what the punishment would be, and concluded: "Behold, Adam was punished after he sinned in Paradise, and the punishment of the same sin is still hanging around our necks with all of us. Thus Cain was punished for the death he had committed against his brother, and for his
The people of the world were also punished by God for their ungodly delusions, and the whole world was finally destroyed by the Flood for the sake of sin. Therefore, it will certainly not pass without punishment that they have subjected themselves to tyranny and at the same time have confused, falsified and corrupted religion. Since God had promised that He would no longer destroy the world with the Flood, they concluded from the inspiration of the Holy Spirit that a punishment would follow; so that just as they, the wicked, put all their effort and strength into suppressing the true church, so the true church would be preserved and scattered throughout the world.
(42) And this prophecy, because it was intended to strengthen and comfort the true church and all believers, was not spread by Noah in a corner or secretly, but publicly in many places with a strong spirit: for this reason it was made known and revealed to the generation of the wicked, who could not have so completely thrown to the wind and despised it, even though they surely despised such words of the Holy Spirit. For so it is with the wicked, that though they know that they sin, and that the punishment is not far off, yet the certainty drives back the fear, and they break through freely.
(43) So these words indicate here that they may have had such a conscience, which was confused and upset, but nevertheless they continued safely and despised all punishments. Just as Ovid says of Medea: "I see what is better, I agree with it; but still I follow evil." I have also heard at one time that Carlstadt said here in this place, where he had graduated several doctors, that he knew well that it was a sin to make doctors of theology, and yet he did it. This is truly not a small sin, that one is so hardened against his conscience that he boasts of his sins with knowledge and will.
44 So now we have, as far as this text is concerned, what the mind and spirit of the wicked and the devil is, from which we can easily understand and judge their words.
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It is not enough for this godless generation of Ham to know that it sins against him, that it expels pious and God-fearing people from theirs: but it also laughs at the punishments and makes fun of the serious threats that it hears from the father Noah. Just as our papists smile with pity when they hear that we threaten them with the future of the Lord Christ and the last judgment. For so they think: If we have such a long time, there is no need for us.
(45) The wicked do the same thing. They hear from the father Noah the punishment of dispersion, and yet they say with great certainty, "What, shall we be dispersed? But let us first build a city and a tower, that we may receive a name, and that it may be remembered what we have done. So they do not entirely believe that there will be a scattering; they are not sure that it will not happen, but they go on about it and prepare to start a new building for the contempt of the church of the pious. Therefore, these are the very proudest words of Satan and his children against God.
Thus we see that the papists act in the same way; therefore it is impossible that the tyranny of the popes can last much longer. For Rome is so defiled and burdened with all kinds of sin, shame and vice that it cannot be worse than hell itself. In addition, they also practice an abominable idolatry, irritate and embitter kings and princes, so that they confirm their godless nature and suppress the truth. Now it cannot be lacking, they must be in such great sins so not at all without fear of the punishments, which we also prophesy to them; and yet they boast and, as the prophet Isaiah Cap. 48:4, they have "a brazen face" and act as if they fear nothing. That is why they do not renounce their ungodly nature, but boldly continue and increase it.
47 Thus the godless being always keeps its way, that it mocks and laughs at God in both parts, namely in hope and fear. For these two affects are in
one another in the ungodly; just as they are also with one another in the pious, and those who have the right faith. Although the pious always fear more than they hope, hope and faith finally become the strongest in them and overcome fear. On the other hand, in the wicked, even though they have fear, the strongest thing is unbelief, unfaithfulness and malice, which drive out all fear and make them safe, so that they despise danger and pass through it freely. But at last it befalls them that they fear, and they lack hope; as we see that the godless generation of Ham was miserably scattered, but Noah remained and was preserved with his own.
Therefore this whole history should be interpreted and drawn to the consolation of the church, which, although it is challenged and plagued in many ways by the wicked, finally wins and is on top; but the wicked perish and are prophets of their own misfortune. As Caiphas prophesies Joh. 11, 48.: "If we leave him, the Romans will come and take our land and people", and in the prophet Hosea Cap. 7, 12. it also says: "I will punish them as one preaches in their gathering."
V. 5 Then the Lord came down to see the city and the tower that the children of men were building.
(49) What the wicked feared, and what they surely despised out of exuberant malice, as said above, they now encounter. Therefore, this is a correct theological text, which also shows us how both the pious and the wicked should think and feel. For we see that this is how it happens: while the sinner is at work and in heat, he does not see God, does not speak of Him, does not feel Him either. For he thinks that God neither sees nor feels what he is doing.
50 Thus, when Adam brought the apple to his mouth, he did not think of the word. Therefore, if you now want to look into his conscience as it was then, you will find that he does not care much more about God and His word, except as if God were a dead and void thing; as such thoughts are of the
700 L m, 4S-47. interpretation of Genesis 11:5. ". I. KS6-UM. 701
Psalm 10 v. 11: "The wicked says in his heart: God has forgotten, he has hidden his face, he will never see it. For so Cain thinks, when he makes himself over his brother and strangles him, that God is asleep and does not see what he is doing. And this happens because God is long-suffering and does not let the punishment go soon when one has earned it.
Thus the pious make me believe that God is asleep and closes his eyes, while they cry and sigh for salvation and help, but God is silent with help and salvation. Therefore there are so many such laments in the Psalms; as Ps. 13, 2. ff. 44, 24. ff. 35, 23. 7, 7. 10, 12: "Lord, how long will you forget me? Why do you sleep? Get up! Wake up! Lift up your hand" 2c. And such sayings, in which God indicates that He sees everything that people do, and nothing is hidden from His eyes, but He is such a God who does not want godless beings 2c., belong mostly to the comfort of the church.
(52) Therefore, the Scriptures speak here of how God is minded when He pretends not to see the wicked's iniquity, nor to hear the prayer of the pious. This is the mind of God, and this is what we think, and we seriously think that God is asleep, because he either does not punish sin soon, or does not hear the prayer of the pious as soon as possible.
Thus the text says here that God has descended, as if He had not been present before. For while the wicked continued ardently in this presumption and contempt, and the prophecy of righteous Noah was laughed at, everyone thought that God was not at home and did not know what the children of Ham were dealing with. But when the measure of sin is full, God descends, that is, only then does one feel that He is present and angry. Thus it is written in Genesis 22:12: "Now I know that you fear God," as if God had not known about Abraham before.
(54) In the same way, the papists also think that God has died and can neither see nor hear, and that he is not present; therefore, they certainly continue to rage against the church, oppressing and persecuting it in many ways. For
they say, as it is written in the 73rd Psalm v. 11: "What should God ask of them? What should the Most High regard them for?"
For this is the way of sin, that it lies and rests for a time, as I said above in chapter 3, while the day is hot, that is, while lust and sin reign, and man, being overtaken and devoured by the devil, does not respect God's word, but surely despises it, as if God were asleep, or were nothing at all.
(56) In the evening, when the heat abates and the day becomes cool, God begins to stir in Paradise, walks around in it, and His voice is heard, which is no longer friendly and sweet, as it was before the sin, but terrifying, so that Adam cannot bear it. Therefore, he hides himself under the trees, wanting neither to hear nor to see God, but he cannot be hidden.
The poets have pretended that when the hound of Cerbern barks in hell, the souls in it are terrified. But actually it is a real fright when one hears the voice of the angry God, that is, when one feels and senses the conscience. For then one feels that God, who before was nowhere, is everywhere, and of whom one before thought he was asleep, now hears and sees everything and his anger burns like a fire, rages and strangles.
This is the kind of language that the Scriptures use and to which one must become accustomed. God leads down, but not physically or personally, for he is everywhere; but he lets himself be noticed, ceases to be long-suffering, and begins to discover, punish, and remit sin. So that safe men, who before thought he was far away and his wrath, now see that he is all too near to them, and are terrified of him.
(59) Therefore this text belongs to the end that we may be frightened by it and learn to beware of sin. For God will not remain silent forever, but just as he frightened Adam, Cain and the whole world with the Flood with his future and present until death, so he will also attack us once where we do not forestall him through repentance.
7028 . m, 47-tZ. Interpretation of Genesis 11, 5. W. I. UKS-I0W. 703
To the pious, however, this descent of the Lord is a very joyful and pleasant thing, which is why they always desire and wish for it through their heartfelt prayers, even though they often doubt it because of the weakness of their flesh. For the pope, the Turk and other enemies of the church let themselves be seen as if they have taken hold of themselves by force in such a way that nothing can be taken away from them by any strength. But God will descend in His time and disperse both the Pope and the Turks. For against such our weakness and the security of the wicked, the Scriptures testify that God will finally descend, visit and open eyes, ears and mouth. The godly believe this, but weakly, but the wicked despise it all the more surely.
61 And so this example should also serve us to learn from it that the longer God tolerates idolatry and other sins and remains silent about them, the more unbearable His wrath will be when it is revealed. Therefore we should consider it a great blessing that he does not leave our sins unpunished for so long; just as the 30th Psalm, v. 6, admonishes the church to give thanks that his wrath is short and lasts for a moment and that he delights in life. "Weeping lasts through the evening," he says, "but joy in the morning." And Ps. 89:31, 33: "If his children forsake my law, and walk not in my statutes, I will punish their sin with a rod, and their iniquity with plagues." Therefore this is a wrath of grace, when the punishment hastens and keeps us from sin.
(62) But if God is silent about sin and looks through the fingers, as it were, an unbearable wrath follows, of which there is no end. For such a wrath was the flood, and this one, of which Moses says here that God lets the descendants of Ham have happiness even while they sin, and lets them continue in their sins until they build a city and a tower. But the disaster that comes upon them after that is all the greater.
(63) Therefore, we should not doubt it, but consider it certain that the Turk is the one.
and Pope, who live so long in happiness, have the most terrible judgment and punishment before them, the like of which no man has ever felt or experienced since the beginning of the world. For so long has God never kept silent about a man's ungodly nature and highest blasphemies; therefore their punishment will be far more severe and greater than the Flood, this dispersion here and the punishment of Sodom has been. For it will be an everlasting wrath.
(64) Moses says that God does not descend alone, but descends "to see," and I have said how this is to be understood. For until now God has shown Himself and revealed Himself as if He did not see. Thus the wicked also considered it and were certain that God did not notice such their intention.
But that he calls these tyrants and proud builders Adam's children or "children of men" shows a special contempt. And he does it in the same way as he did in chapter 6, v. 2. 3. above, namely, that he makes a distinction between the right and the wrong church and between the children of God and the children of men. For he calls the children of men those who do not have God's word and are cursed and damned hypocrites. With what, saith he, do such deal? They build a city and tower against me and my church. Which is truly a ridiculous presumption, because they are the children of men.
For this reason, it is a comfort to the true church that God not only sees, but also laughs at the wicked who set themselves against them, the plots and schemes with which they circumvent; as Psalm 2:4 says, "He who dwells in heaven laughs at them, and the Lord mocks them. But their laughter is dangerous and deadly, for it is followed by the fierce wrath of God and scattering. "He will," says David Ps. 2:5, "one day speak to them in his wrath, and with his fury he will terrify them."
67 That we therefore see that the pope, following the example of Nimrod, is also building a fortress to crush the church with it, because he is setting the Turk and the world on us, should not frighten us; for without a doubt
704 L. m, 4g-52. Interpretation of Genesis II, 5-9. W. I, I0W-10S4. 705
God laughs at his futile attempts and will also overthrow him with his wrath one day.
(68) So the Holy Spirit comforts the true church, which is plagued by the church of the devil, that it should not think that God does not respect it. The Lord, he says, sees what the wicked are up to, and now he is preparing to descend, so that they may also experience and see that their plots are hidden from God, however surely they laugh at all threats, and make themselves believe that their power cannot be increased or broken; but, he says, they will see themselves deceived.
Now God does not use storm armor or anything else to break down walls and throw them down, but only causes their languages to be confused. This is actually a wonderful way to fight against cities and to break down walls, but it is the most certain and easiest way; as Christ also testifies in the Gospel Luc. 11:17: "Every kingdom that is divided against itself becomes desolate. For if their languages had not been confused, neither would their hearts have been divided. But now, because of the confusion of languages, by which also the hearts are separated from one another, there fall Babylon, Nineveh, Jerusalem, Rome, and in sum all the kingdoms.
V. 6 And the Lord said, Behold, there is one people and one language among them all, and they have begun to do this; they will not cease from all that they have undertaken to do.
70 The word samam is well known, for it means to undertake something with a certain intention and to consider it, whether it be good or evil; as it also means here: They have undertaken to do such a thing, have set it in their minds so stiffly and will not let themselves be turned away from this undertaking. This is said as if it were a complaint of God, and he was saddened by such an undertaking of men, who were so sure and did not turn their backs on Noah and the godly Shem to their great harm.
All these things are prescribed for our consolation. For our faith is weak and the cross hard and heavy, even if we are patient. Therefore, when we see such attacks of the wicked and mighty upsets, we think that the church is about to be overthrown and that the wicked will take over and overwhelm everything.
Against such thoughts of despair this text goes mightily. For thus the Holy Spirit wants to say: You must not look only at what men think and intend; for they are stiff-necked, proud and sure men. But rise a little from the earth and go up to heaven with your thoughts, and see what God is up to and how he is minded; who indeed is not idle nor asleep, but looks upon such security of men with sorrow, and grieves him as much as you. Therefore have no doubt, he will come one day and put to shame such stubborn people, who are of such a stiff-necked mind and nobility. Thus the words of God show the sobs and groans of the God-fearing, who are frightened and offended by such a stubborn opinion of the wicked, who are certain in their hearts that they want to accomplish what they have set out to do, even without the thanks and will of our Lord God.
Thus we see that after the holy fathers saw so many astonishments of godless people who revile and blaspheme God and His word, they also had to deal with this challenge of a weak faith; otherwise they would not have lamented and sighed in such a way that God Himself was also caused to indicate to them for their consolation that such behavior of the godless also hurt Him. Now follows the punishment.
II.
V. 7, 8, 9: Come, let us go down, and there confound their language, that none may hear another's speech. So the LORD scattered them abroad, and they ceased to build the city. Therefore their name is called Babylon, because the LORD there confused the language of all the countries, and scattered them abroad into all the countries.
706 L.m,sL-". Interpretation of Genesis 11:7-9. W. 1. 1O64-I0S7. 707
This is the description of the terrible punishment from which war, death and all kinds of misfortune have arisen throughout the world. For no one can believe that this punishment has ceased, but it continues and still continues, and therefore the church in particular feels great discomfort. For how often has it happened that for the sake of a small ceremony, in which nothing special was involved, the churches have become divided. So Pope Victor put all the Oriental churches under ban, because they did not want to keep the Easter feast at the time when the Occidental ones kept it. For the Oriental ones kept it on the day when the Jews still keep it today, but the Occidental ones preferred to use Christian liberty.
Such things also happen in the secular regiment, and in countries and republics they are actually no more harmful plague than separation. For what would the Turk have gained from us Germans, or could still harm us, if we had been one and had stood together with the same mind, spirit and nobility? But because we are divided for the sake of a paltry title, he is gradually making Germany tired and weary and taking one country after another.
76 So that we also are struck and punished with the confusion of languages; and all kingdoms have felt this plague from the time that Babylon was built. For Sallust has well and truly said that a weak and small good soon increases and becomes great where one lives in unity; but where one lives in discord and is divided, no good is so great, it rises above it and deteriorates. And the Greeks have a beautiful fable of Eris, who incites people to discord and strife by means of a golden apple: I almost wanted to say that such a fable has its beginning and origin from this history. For the sacred stories have become known also to the pagans through oral speeches.
77 Therefore, this most harmful plague in the world, namely discord and disunity, should be called a Babylonian calamity by proverb, thereby reversed and turned into
Basically, religion, secular laws and order, good morals and what is good in this whole life is disturbed; as the examples are simultaneously in the church, secular and domestic government before eyes.
(78) What this means, that Moses here and elsewhere speaks in the plural, since he says only of One God, I have indicated above in the first chapter, namely, that it is a sure testimony of the Holy Trinity that we believe that One God is: the Father, who begets; the Son, who is begotten; and the Holy Spirit, who proceeds from the Father and the Son. And let us ask nothing of it, that the Jews make such a mockery of it, that they say that God has thus spoken with the angels. For we are not created in the image of angels, but they, the angels, are God's image with us. Yes, as the words testify, we believe that the same God is in the three persons of an inseparable being and unity. For the angels cannot confuse languages, but this is a work of the Creator, who alone can change and abolish a language; just as he alone can create that one speaks a language. But a creature cannot do this. The angels can take language from a human being, as many examples of Scripture show; but in a human being they can neither create nor change it.
- Therefore, we should keep this right opinion and understanding, that God the Father, God the Son and God the Holy Spirit, that is, the one Godhead itself, speaks to itself here and says: "Let us descend. Therefore, this descent is a work of the one God Himself, of which the angels cannot be partakers, so that He may frighten and crush the wicked after they have committed sin.
And thus Moses indicates that in the divine essence or in the one God there are more persons than one. But how it would happen and what this union of persons would be, he does not explain: for this should be reserved for the honor of the New Testament, which clearly expresses all three persons, namely, that in God there is one person who begets; one who is begotten;
708 L. m, ei-". Interpretation of Genesis II, 7-10. W. i, ios7-1071. 709
and another that proceeds from the Father and the Son, namely the Holy Spirit. That therefore the article of the Trinity in the Old Testament was included in the common faith, in which the holy fathers died and were saved. Therefore we should not allow the godless and blinded Jews to deprive us of such testimonies. For such clear words, and which are so properly set, are not to be counterfeited, and to be forcibly directed and drawn to an unskilful opinion and understanding.
Third part.
From the genealogical register of the ancestors of Christ from the Flood to Abraham.
I.
V. 10. These are the generations of Shem: Shem was a hundred years old, and begat Arphachad, two years after the flood.
This last part of the eleventh chapter cannot be considered as if there were anything special in it, since it reports nothing else but the families of the fathers; but in truth this narration of the families is very necessary, especially for the sake of our time, which has to have such an example. For we hear that after the confusion of languages, not only in the secular and domestic government, but also in the church, many a disorder and confusion has taken place. So that we do not get such ideas and think that the devil had so much power and authority that he was able to completely take away the light of the Word, which is there as a sun, from the world and devour the church at once, the generation of the pious is prescribed for us, so that we may see that through God's mercy something of the church has still been preserved and that it has not been destroyed to the ground.
- So after Seth there remained of the church Methuselah and Noah with his family. But after the Flood, when the ungodly generation of Ham multiplied rapidly, and
Having made everything full of troubles, the Church was ruled by Noah with his son Shem and his grandchildren. So that we see that the article of our faith is true, that we believe that there is a holy catholic church at all times, from the beginning of the world to the end. For God has always kept a people with whom the Word has remained and through whom religion and pure doctrine have been preserved in the world, so that everything would not fall into a godless nature and there would be no knowledge of God among the people.
Therefore, this register and narrative of the generations of the pious holds before us the most noble main doctrine that God has never completely abandoned His Church, whether it has been stronger at one time and weaker and smaller at another. Just as the doctrine has been purer at one time and darker at another. And in the face of such great wickedness of the world and the enemies of the word, we should also hold on to such hope; just as Christ also comforts us Matth. 24, 22, that the days of the last time will be shortened, namely so that the church will be preserved and the Antichrist will not turn everything into vain error and lies.
These grandsons of Shem are the heirs of the promise of Christ, which God has therefore preserved and protected, so that there may be persons in whom the church or the Word may be found. For this cannot be separated from each other: where the Word is, there is also the church, there is the Spirit, there is Christ and everything; as ungodly also the Pope cries out against it, and does not want the church to be there, since he is not a head.
(85) And the fathers followed one another in the flesh; as also afterward in the law the priesthood stood upon such persons as came from one another in the flesh or after the flesh. But in the New Testament the church is not bound to certain persons of one sex according to the flesh. For Christ has not begotten children in the flesh, but the church is free of all such things, and is where the Word is. Again, where the Word is not, even though there are titles, ranks, and offices, the church is not there, because God is not there either.
710 L. m, S6-S8. interpretation of Genesis 11:10. w. 1, 1071-1074. 711
- Furthermore, we have similar examples in other lines that followed these, which testify that God, out of His special counsel and according to His unspeakable mercy, never rejects the human race in the time of His wrath and anger, so that He does not leave anything left over from the church and keeps a small group, as Isaiah chap. 1, 8. 9. and chap. 10, 20. says. This is how Jeremiah, Daniel and others were preserved in the time of the Babylonian prison. God raised them up and kept them with Himself through the promise of the Word, so that they could also pass on a church to their descendants.
Therefore, when the wickedness and sins of the ungodly synagogue became full in Roman times, a remnant was preserved as a seed, through which the Gentiles also came to the knowledge of Christ. So that the church in the world has always been preserved by God through him who crushed the serpent's head.
- After this consolation, which this narration holds out to us from the account of the years, it is also lovely that one can see from it what form and condition the church had, and who those were who governed it, and at what time and with whom each one lived.
89 Noah lived after the flood four and a half hundred years. Who will now judge and say what trouble and work he will have had, that he has punished the godless Nimrodic church? what it also cost him for pleas and supplications, that he kept the pious in himself, that they did not go to the godless? Of course, not a day has gone by that the good old man has not had to fight and contend against agitation, mobs and sects. That is why I said above that these fathers are the most distinguished martyrs, because they have fought so many battles against the wicked and for such a long time.
90 And Noah saw his seed unto the tenth generation. For he died when Abraham was eight and fifty years old. Shem lived after Abraham five and thirty years. Therefore he lived with Isaac an hundred and ten years.
years, and with Jacob and Esau fifty. O how beautiful a church has this been, which has been ruled for such a long time by so many fathers who lived at the same time with each other! For this is how God wanted it, that among so many adversities such lights of the church should shine, so that not everything should turn to idolatry.
(91) But of all these, the pious Noah is the highest and noblest, who had seen the previous world for such a long time, and now hoped that his descendants, who were begotten from him, would be warned by the terrible example of the Flood, turn back to it, abide by the word, and keep themselves in the fear of God.
But the good old father misses far. For when barely a hundred years had passed after the Flood, Nimrod set upon the pious race, drove them out of his own, and following the example of his father Ham, who had made a mockery of his father, who was drunk not with wine but with sorrow, he set up for himself a new church and new services.
So the church has had the same form and happiness from the beginning of the world until now. We would also like to meet the upsets and create counsel; but these examples teach us that, as Christ says Matth. 18, 7, upsets must come, and Paul 1 Cor. 11, 19: "There must be mobs among you.
Therefore, let us be patient and learn to tolerate the devil's fierce raging and blows, so that he may take it upon himself to break up and weaken the church, but to strengthen his church. For we are no better than the fathers, who, with much sweat and with great toil and labor, have accomplished scarcely so much as to preserve the word, and have only delivered some from the devil's jaws.
95 For the Nimrodic church had almost swallowed up Abraham himself. He was held back by the word of the Lord,' which indicated to him that he should let the godless people go and look for another land. This, I believe, was done by Shem himself. For because he had the regiment
712 ". m. "-m. Interpretation of Genesis II, 10. 11.W. i, 1074-um. 713
As he led the church and had the promise of Christ, he was held in great honor by his grandchildren and his ministry was actually God's ministry. What he also commanded and commanded, his grandchildren accepted as a word and commandment of God.
- Because it is written in Genesis 25:22 that Rebecca asked the Lord for advice, I understand that she asked Shem, to whom God had commanded the government of the church, for advice; for Shem died when Jacob and Esau were fifty years old; and then God speaks Himself when the saints, who are full of the Holy Spirit, speak. About this time the kingdom began in Egypt, for as history indicates, Abraham went down into Egypt. Therefore, the most important lesson in this chapter is to see where the church was at that time and by which fathers it was ruled, which fathers also lived at the same time.
97 After this, this chapter also reminds us that after people were allowed to eat meat, they became much weaker, and began to bear children and die sooner than before. As we have therefore eaten death with an apple before, so we shall henceforth sooner catch our death with all kinds of food and gluttony. For if we were content with simple food, and did not use foreign spices to give pleasure, we would undoubtedly be able to live longer.
When I was young, I remember that many of the rich drank water and used the simplest food, which was easy to prepare. Some of them hardly started drinking wine in their thirties. Nowadays, children are accustomed to wine, not bad and small, but strong and foreign wines, even distilled or distilled wines, which are drunk sober. What wonder is it then that they hardly reach half their lifetime and the very fewest live to see their fiftieth year? Just as the devoured apple caused and brought death upon us, so we lose it,
If we have anything left of life, by gluttony and all kinds of food and drink.
II.
V.11. And Shem lived after that (when he had begotten Arphachad) five hundred years, and begat sons and daughters.
99 Here it might surprise the reader why Moses, since he tells the whole life of Shem, does not add the words: "and died" as he did above (Cap. 5, 8.)? But this is easy to report. Moses wanted to use the word "died" so that the example of the resurrection and eternal life, which God had shown to the first world in the person of Heuoch, would be all the clearer and more evident. And is this why Moses wanted to boast so that even if a careless reader, who said of all the others: "He died", would come to Enoch, he would have to keep still (since it is not said of him: "He died", but: "God took him away") and think where God had accepted him, where he was and what he was doing? For such thoughts lead even an inattentive reader to conclude that there is a certain hope of immortality and of another life, which is not before the world, but before God.
100 Here also another question arises: How Arphachad was begotten two years after the flood, because he is the third son of Shem? as Moses indicated in the previous chapter (v. 22). For the first son of Shem was Elam, from whom the Persians came; and the kingdom of Babylon belonged to him, but he was driven out of it by Nimrod. Assyria is counted for the other son, who did not want to be with the cursed idolatry of Nimrod and also went away to Assyria and built the city of Nineveh there. These two are followed by Arphachad, of whom Moses says that he was born two years after the Flood, and yet also expressly says that Shem was a hundred years old when he begat Arphachad. Now Shem was a hundred years old at the time of the flood 2c.
One answers this, the other that. But first of all, it is not such a great danger, if one does not actually
714 L.UI, so-". Interpretation of Genesis II, 11-26. W. i, um-um. 715
can know. For the other, that I answer nevertheless also something on it, it is not inconvenient that one understands this, so Moses here says, that Arphachsad was commanded two years after the Flood, from the time, when the Flood began; that this is the opinion, that Arphachsad was born two years after, when the Flood had begun. But the flood lasted one year and ten days.
- But this is raised, and some say, How then, if this be so, can this be true, that Elam and Assyria were born before Arphaxad; for then they must all three have been born in one year? Answer: This does not hinder us either, if we put at the same time that for the first time two of them were born with each other at once. But as I said, our faith is not endangered by this, even if we do not know this. For it is certain that the Scriptures do not lie. What is therefore brought up and said, which serves to save the honor and glory of Scripture, is useful and good, even if it is not so completely certain.
V. 12, 13: Arphachad was five and thirty years old, and begat Salah; and after that he lived four hundred and three years, and begat sons and daughters.
Here you see that the fathers, after such great damage and sorrow to the human race, hastened to beget children, otherwise they would have abstained from them longer because of sadness and heartache; as Adam and Eve abstained after their son Abel was strangled by his brother.
Salah was thirty years old and begat Eber, and lived four hundred and three years after that, and begat sons and daughters. Eber was four and thirty years old, and begat Peleg; and after that he lived four hundred and thirty years, and begat sons and daughters. Peleg was thirty years old, and begat Regn; and lived after that two hundred and ninety years, and begat sons and daughters. Regn was two and thirty years old, and begat Serug; and lived after that two hundred and seven years, and begat sons and daughters. Serug was thirty years old, and begat Nahor; and lived two hundred years after that.
year, and begat sons and daughters. Nahor was nine and twenty years old, and begat Tarah; and after that he lived an hundred and nineteen years, and begat sons and daughters. Tharah was seventy years old, and begat Abram, Nahor and Haran.
104 Here we come to the boar, of which Moses spoke above (Cap. 10, 21.) and called Shem the father of all children boar. Now I have said above why this happens, namely, first of all, for the honor of the Lord Christ; then also because around the time of this boar the terrible confusion of the languages occurred. Because Sem especially loved his lineage and wanted to honor it above others, he chose him to be the regent and high priest of the church, so that it might be known where the church and the Lord Christ came from. Therefore, it can be seen that this boar was a very high man who held on to the pure doctrine, the faith and the promise of the first fathers in the midst of the desolation that Nimrod caused in the church of God.
105 Because of his constancy and virtue, the church received its name from him by the authority and power of the holy patriarch Sem, and it is called Hebrews, who have kept the doctrine and faith of this holy father Eber, and the church has kept this name until the time of the Lord Christ.
Therefore let us despise and reject the thoughts and imagination of Rabbi Solomon, who seriously pretends that the Hebrews were thus called from the passage through the river Euphrates, and who is followed in this opinion by Burgensis, who has a desire for such wrangling. Lyra understands it better, although he does not indicate the cause of this name so clearly, namely, that the children of Eber have kept the pure doctrine and true religion, which Eber had diligently preserved and defended, so that it would not be counterfeited by Nimrod and the other apostates. And Abram was also from this church, who lived with Eber throughout his life. Therefore he was also called an Eberian, that in the promise he had
716L . m, 83-"7. Interpretation of Genesis II, 14-26. W. 1, 1079-1V8S. 717
and lived in the faith of Eber. For Eber died when Abraham had already been dead four and sixty years.
(107) Thus you have the history of the first world, which Moses therefore so diligently described, that it might be known how the promise of Christ has continued to come and to be propagated throughout the ages. Therefore, if anyone wants to call this the history of the first church, he will not be mistaken, for the Holy Spirit cares nothing for the ungodly. So they too will soon be forgotten among men and buried in hell. But that God takes care of the right church, we see, and therefore the Holy Spirit so diligently shows how it was planted from the beginning of the world.
For this reason, the church has always held this first book of Moses in high regard and esteem. For if one were to lose this one book, one could not know how the church would have fared for two thousand years.
We, who have followed these patriarchs for so long, hold these holy rulers of the first church, Adam, Seth, Noah and Shem, high and dear, and judge from our cross and suffering, which makes our short life much easier and more bearable, that their hardship must have been far, far greater. For they had to stand and fight against the devil's and the world's fury, turmoil and temptation for many hundreds of years, and finally, through faith in the promise of the woman's seed, they were victorious and overcame all adversity, until they were finally reclaimed from this battle by God, leaving behind them a generation that was well educated and followed in the footsteps of its ancestors. Therefore, although the Church has never sat in peace and constant tranquility, it has endured and remained standing in the most cruel storms and temptations.
(110) That such a treasure and good deed may be remembered forever, Moses has faithfully and diligently described all these things in these eleven chapters, so that he may also teach us, who have heard the doctrine of the Holy Spirit.
The fact that we have and keep our faith and religion healthy, pure and righteous is what drives us to believe that the ungodly will fall in our time, but the church will prevail and triumph.
To the Christian reader D. Martin Luther.
Therefore, I hope that this work of mine and its interpretation will be of some use and pleasant to devout Christians. I also have no doubt that we, who have fallen into this old age and frenzy of the world, will not be blamed. No one will blame us, but will gladly take it as a good thing, if we have not everywhere attained the spirit of such great and noble men, who were rulers of the first world and planted and handed over the doctrine and religion with the right worship pure and unadulterated up to Abraham, who after the first two thousand years ruled the world from then on. We want to act and declare the same history, as much as God gives us grace for our undertaking and diligence. To God, the Father of our Lord Jesus Christ, together with the Holy Spirit, be praise and glory for these and all other benefits forever and ever, Amen.
Fourth Part.
From the holy father Abraham.
Here we will start the third part of this first book of Moses. The first describes the history of the first world up to the Flood; the second describes what happened after the Flood up to Abraham; all of which is a very short history when compared with those stories of which the world thinks much. But in this it surpasses all the glorious histories of the world, in that it shows both that God spoke to the holy man and that the promise of the future Christ happened to the patriarch Shem on condition that Japheth also should be made a part of the same promise. This promise shone forth at the same time like a sun, so that the pious people could see the day of the Lord.
718 m. 67-7v. Interpretation of Genesis II, 14-28. W. i. ivW-iow. 719
Christ from afar, and in this hope overcome what the ungrateful world and the fierce enemy, Satan, would inflict on them in terms of unhappiness, misery and distress.
- Now follows the third part or the third book, in which not only a new generation but also a new promise is mentioned. For why would we not call this a new world or generation, to which a new word is sent down from heaven? And this is a precious ornament and a special honor that God shows Abraham by speaking to him and holding out to him the promise of the seed in which all nations shall be blessed.
You will not find such things in any secular histories. For what is special and praiseworthy in them all belongs to the honor and special freedom given to man by God, since he is commanded to rule over the fish of the sea and over the birds of the air, that is, in secular histories you will find nothing else than such stories, which were arranged and accomplished by human reason, wisdom and skill. In contrast, God's word is a much greater and nobler treasure and gift. Just as the Spirit, by whom the hearts of Christians are governed, is a greater gift than reason can ever be. Therefore, these are all temporal things, but these are heavenly and divine things, for which reason we rightly esteem them great and marvel at them.
- Although many patriarchs were still alive in Abraham's time (for when Noah died, Abraham was eight and fifty years old, but Shem lived after Abraham's death one and thirty years, so also after him some of his ancestors lived): We rightly say that a new world and a new church began with Abraham, because God begins to distinguish His church from all nations anew with Abraham, and adds a very clear and glorious promise of the Lord Christ, in whom all nations shall be blessed.
(115) Therefore, we are justly starting a new book here, because a new light is shining down from heaven, indicating that out of
Abraham's generation Christ shall be born; preaches also in the most delightful way about his ministry, namely, that he will bring blessing to the whole world, that is, do enough for the sins of the world, in this way reconcile us again to God and give us eternal life. To this comfort also comes this, that he announces and determines the place where Christ shall be born. For since the land of Canaan is promised to the lineage of Abraham, and Christ is to be born of Abraham's lineage, it is certain that Christ will be born in the land of Canaan and of the Jews. Such. The church did not have such light before Abraham; therefore, a new church is coming into being and growing, because a new word is beginning to shine.
V. 27. 28. This find the families of Tarah: Tarah begat Abram, Nahor and Haran. But Haran begat Lot. And Haran died before his father Tharah in his fatherland at Ur in Chaldea.
This is one of the darkest and most difficult texts in the Old Testament; therefore it has caused many questions, which a diligent reader will find here and there in the old and new teachers. Whether or not I would lack the right understanding, I will protect myself with St. Paul's opinion and do right by it according to my discretion. For since he also comes about such difficult matters, he says in 1 Tim. 1, 4 that one should not pay attention to the genealogical registers, because they give rise to innumerable questions. There is another error, however, that ambitious minds consider this a great praise and glory, if they can judge freely from difficult and dark sayings of Scripture and then defend their opinion stiffly and firmly; and this is a disease that is implanted in our frail nature, from which an interpreter of Scripture should diligently guard against.
117 Such dark sayings can also be found in pagan books, which are usually called a grammarian's cross, that is, over which one must toil and agonize. Sharp-witted minds may well try their hand at them, for there is no danger in doing so; but in the sacred Scriptures
720 L.m. 7V-72. interpretation of Genesis 11:27, 28. w. 1, 1V8S-IO8S. 721
One must hold fast to the truth alone and defend it stubbornly. But about dark things, and there is something doubtful, one should let others judge.
The first question in this text is whether Abraham, because he is mentioned here in the first place, was the firstborn or not? and about this question Lyra and Rabbi Solomon come to a hard and serious discussion. Lyra says that he was not the firstborn, and makes his calculation thus: Sarah, he says, was Haran's daughter, but Abraham was only ten years older than his wife. For so he speaks below in the 17th Cap. V. 17: "Shall a child be born to me a hundred years old, and Sarah ninety years old?" Therefore it seems to be impossible that Abraham should have been older than his brother Haran, whose daughter is only ten years younger than Abraham.
This is a strong proof based on calculations. For if Abraham is only ten years older than his brother's daughter, and yet is made older than his brother, it follows that Haran was at most eight years old when Sarah was born. Now this does not add up at all.
120 Why, you may say, is Abraham placed first? To this Augustine gives this answer: One should not look at how among Abraham and his brother one followed the other in birth, but one should pay attention to the fact that here is pointed to the future honor and glory, so that Abraham has surpassed all his brothers. For he must be placed in front as the head and the tribe of the following generation. This is Lyra's opinion, against which truly nothing can be raised, if Sarah was a bodily daughter of Haran. However, she may have been brought by the mother whom Haran married as a widow, or she may have been taken by Haran himself as a daughter; so that she is called Haran's daughter, but not a biological daughter. And so in this way Sarah was Haran's daughter, Lyra's argument and proof concludes nothing.
(121) Rabbi Solomon does not take this account into consideration, and concludes according to the letter that Abraham was the firstborn; in which, although he honors and praises Abraham as a father of the Jews, as the Jews gladly and diligently do, I myself am of the opinion that I believe he was the firstborn.
The other question is much more difficult, but neither Lyra nor other teachers have paid attention to it; namely, that Abraham loses sixty years. For the calculation, so the text brings with itself, is easy. Tharah was seventy years old when he begat Abram: but now Abram, being five and seventy years old, goeth forth from Haran, wherein Tharah died. If you add these years together, you will find a hundred and five and forty years. But since the history counts the years of Tharah, it reports clearly that he died after he had lived two hundred and five years. Therefore the question is, how can these years be proved?
Now it is not at all appropriate to follow bold people in such a case, who, as soon as such a heavy trade occurs, may therefore say that it is an obvious error, and boldly and without shame dare to improve other people's books. For my part, I do not yet know how to answer such a question, since I have diligently collected and calculated the years of the world. Therefore, with humble confession of my lack of understanding, I now conclude, as is reasonable (for only the Holy Spirit knows and understands all things), that God, out of certain counsel, has thus ordained that these sixty years should be lost to Abraham, so that no one would dare to prophesy something certain about the end of the world from the certain reckoning of the years of the world. For although God knows the signs of the last day and wants them to be seen and seen, he does not want anyone to know anything certain about this day, nor even the year, so that devout Christians may practice their faith and fear of God in anticipation of this most wonderful and joyful day.
722 L. 111, 72-74. interpretation of Genesis 11, 27-36. W. 1, 1V89-10S1. 723
I don't know any other way to answer this question.
(124) And I have said these things concerning these first two questions, lest any man should weep that I knew not of such questions, or that I had not read of them. Even if we are lacking in this, that we believe that Abraham was the firstborn, it is still such a lack that does no harm to the faith, nor does it condemn us. I have not expressed this opinion for the sake of praise, but I know that God does not distribute His gifts so that we can rule over others and have power, or despise the opinions and good will of others, but so that we can serve those who need our advice and help in such cases.
125 It is easy to understand that the text goes on to say that Haran died before his father in the land where he was born. For he wants to indicate that Haran died before Abraham left Chaldea with his father Tharah. But I will gladly pass over the Jewish gossip about this, which Lyra also relates, namely, that Haran was thrown into a fire and thus died, but Abraham was preserved in the fire because he had a stronger faith. For Joshua is more to be believed, who clearly says in his 24th chapter, v. 2: "Your fathers dwelt in time past beyond the water," that is, in the land of Mesopotamia, "Tharah, Abraham's and Nahor's father, and served other gods." This is a much different testimony than the one the lying Jews give to Abraham, which faith they praise only for the sake of fleshly glory and honor, so that they may have such a father to boast of all the more. But if they want to praise him as the Scriptures praise him, they must confess that he was a godless idolater, for Joshua testifies to this.
Therefore this is a terrible example, that Nimrod's mob or heresy has multiplied at Babylon in such a way that it also defiles and corrupts the descendants of the saints with its poison. The pious man Sem kept the right worship and did not deviate from the pure doctrine, but how he is despised by the Nimrodites.
and have been mocked, since even Tharah, Nahor, and Abram step away from him and go to Satan's church!
How we should therefore be warned and admonished by such an example, to lay aside all security and live in the fear of God, since we see that not only these fathers, who were related to one another, were led into error and idolatry, but also the right tribe of the church itself, as Tharah and Abraham. So this is also a glorious and beautiful example of God's grace and mercy, that He does not reject such idolatrous people, but keeps them from their error and sets them right again by His word.
The pope makes of his saints vain pure angels, yes, rather wooden idols and sticks, which have nothing human about them. The holy Scriptures, however, show that the most distinguished heroes of the Church were human, that is, they often fell and sinned and yet were again accepted by the gracious and merciful God. Therefore, such examples serve very usefully to instill the fear of God in the heart and to maintain faith or trust in the grace and mercy of God.
V.29. 30. Then Abram and Nahor took wives. Abram's wife's name was Sarai, and Nahor's wife's name was Milcah, Haran's daughter, who was a father to Milcah and Iishca. But Sarai was barren, and had no child.
The teachers are almost all of this opinion, that they consider Iisca to be the one who was called Sarai above and whom Abraham took as his wife. But it seems to me that this is why Haran is called the father of Milcah and Iishca, so that Moses could show that Sarai was not a natural daughter of Haran, but was either his stepdaughter or a daughter taken in his place. But I do not want to prevent anyone from following what he thinks is most similar to the truth; nevertheless, our faith must not suffer any danger because of this.
130] But the fact that the Scripture says that Sarai was barren is because we have
724 L.m, 7^-76. interpretation of I Genesis 11:29-32. W. 1. 1091-1094. 725
see that bearing children at the same time was praised and glorified as a great blessing of God; as the Scripture refers to Sarai's barrenness as a special sorrow and misery. With this misery the Almighty God punishes or rather tempts this holy man in this sinful life, in which we are as in hell because of sin, so that while all the wicked have many children and servants and a large family, he alone must have a barren marriage. However, God did not want to tempt Abraham alone in this way, but this had to serve so that this miracle and God's mercy, power and truth would be all the more powerfully proven and praised, namely that Sarah, as a barren woman who was now obsolete and unfit to bear children, nevertheless gave birth to a son, from whom such a large nation and such a large family was begotten and built.
(131) So also in this text we should pay attention to the fact that the Holy Spirit makes a distinction between the hereditary disease of nature, which is corrupted by sin, and His work, that is, bearing children, and does not cancel this gift and blessing for the sake of the corrupted nature, but also in this corrupted nature, which goes about in fornication and fierce lust like an unreasonable animal, praises the gift of bearing children as an excellent blessing from God. For if this were not so, the Scriptures would not have thought of the barrenness of Sarah, who is married to Abraham.
V.31, 32: And Tarah took Abram his son, and Lot his son Haran's son, and Sarai his son Abram's wife, and brought them from Ur of Chaldea, that he might go into the land of Canaan: and they came to Haran, and dwelt there. And Tharah was two hundred and five years old, and died in Haran.
This is the other knot, but easier to untie and more correct than the first. For the fact that this text seems difficult is due to the fact that in the 7th chapter of the Acts of the Apostles, v. 2. 3, Stephen says that God of glory appeared to Abraham when he was still
Moses said that Abraham had been in Mesopotamia before he lived in the land of Haran, and that he had said to him, "Go out of the land and from your friendship, and go to a land that I will show you." But here Moses says that Abraham went to Haran according to his father's will; and in the following chapter he says that Abraham was called out of Haran by divine command after his father's death, which occurred in the land of Haran. Whoever now wants to remain humble with his wisdom and not indulge his thoughts too much, could easily bring together and unite what Moses and Stephen say; and I will also indicate my opinion of this below in the 12th chapter. For here it is enough to say that Tharah and his family, seduced by the Nimrodic mob, have left the faith and become idolaters. However, since he is admonished by the holy patriarch Shem, he undertakes to leave the Nimrodic society.
- Of the third question, which arises here, we must also say something, and is a grammatical question: What is Ur in Chaldea? whether it is a name of a place, or of an idol in Chaldea; because ur means a light or fire, as also Urim is called 2 Mos. 28, 30. the little badge, which Aaron had to wear on his ephod, of which the Lord gave an account. But even though it cannot be said for certain what it was, it is certain that it had the name of light or radiance. And I am of this opinion that I consider it that Ur was a name of a place, which was thus called, as often happens, from the idolatrous worship that went on there especially in the Schwang. In Germany we also have such names of places, but they have been attached to them for other reasons, as Lichtenfels, Lichtenstein, Lichtenberg.
But it can be seen that this false worship was caused by God showing His grace to the fathers by a light or fire that fell from heaven and consumed the sacrifices that were done in honor of God. For this was a sign that God was pleased with such sacrifice and service, as Elijah had done.
726 L in. 7"-7". Interpretation of Genesis 11, 31. 32. W. i. im4-iosr. 727
History 1 Kings 18:38; and God commands in the Law, Deut. 6:12, that the fire on the altar should burn and never be extinguished, from which the sacrifices had to be kindled and burned; and the pagans also followed this, as the histories indicate. So I think that Nimrod's mob, according to the example of the right religion, set a special fire, so that the right worship of the fathers would be held in low esteem and despised, as if they had nothing special nor something ahead of them. From this fire the name of the place subsequently fell, that Ur was called a city, in which this service was most flourishing and the people ran to it; as afterwards there was a great running to Jerusalem among the Jews, and in our times to Rome. And Joshua Cap. 24, 2. shows that Tarah himself, Nahor and Abraham followed this idolatry and considered it right.
135 That the examples of all times in the world teach that the word of truth and the right worship are despised by the common multitude of the people. For this reason, when new teachers appear, their ears are pricked, and they proceed in the same way as Genesis 5, B., Cap. 29, 19, "that the drunkard may go with the thirsty. The false teachers are nimble and ready to teach, so the common people are exceedingly eager to hear; and by this the word and the right services are lost.
The Anabaptists come with a new doctrine that children should not be led astray, because they are without reason and do not understand the Word, and therefore cannot have faith. Because the common man of us does not hear such things, he falls in with them and accepts the doctrine with great acclaim. Thus the sacrament-obsessives Zwingli, Oecolampad and their like argue that Christ, when he says: "This is my body," does not mean that he distributes his body with or under the bread, but that only bread is taken and wine drunk, and not Christ's body and blood.
- the common man thinks of such teachers.
But we, who do not let ourselves be led astray from Christ's word, he considers to be neither purer nor better than the papists themselves. This is the custom of the world, which has a disgust for God's word; and what is new, it accepts and considers it right. And this is what made the city of Ur, of which Moses speaks here, famous, so that it received a name and became famous before other cities in Chaldea because of its new worship.
The Hebrew word chasdim means the Chaldeans. But I am of the opinion that for the sake of the new worship Ur is called ur chasidim, as if you wanted to say: a city of the saints; as Rome was called the most distinguished church and head of all other churches. But Moses reverses the word, as if he wanted to say: You are not chasidim, saints, but chasidim, Chaldeans; because the prophets have pleasure in such interpretations of one word to another, as Micah Cap. 1, 11. shaanan nenut zaanan and Hosea Cap. 10, 5. beth el calls beth aven.
139 And the footsteps of such idolatry, as the histories of the pagans testify, remained with the Persians for a long time afterward. For the king of Persia had a sacred fire, which the histories call Orimasda with a mutilated Hebrew word; the same was led before him on a horse with all its glory; just as the pope has the body of the Lord Christ, as he calls it, led before him on a horse, which is unhorsed but beautifully adorned; but he deceives both himself and others with it, for it is not the body of the Lord Christ, but only bread. For Christ does not want that when bread is carried around for the spectacle, his body should be there, but when it is taken or eaten according to his order and appointment in the church. But the pope misuses this splendor to confirm and affirm his error about the one form of the sacrament.
Thus godless nature and superstition remain one time like the other. For although the outward practices and signs or the outward service of God are changed, the same sense and precept remain.
728 ". m, 78-8". Interpretation of Gen. 11, 31. 32. cap. 12, 1. w. 1, 1097-1101. 729
men. Just as the pope does not use today's day of the sacred fire to worship it, but he has other practices and ungodly practices, which, although they seem to be different, are of the same opinion.
- Therefore, as it was in Ur in Chaldea almost from the beginning of the world, so it remains until the end of the world; for the people leave the word, persecute the faith, and take up something new, which alone must be the right service of God, as they dream. But the Jews hold
that Ur was not the name of a place, but a fire where those who condemned Nimrod's idolatry were thrown; as they tell a fable about Abraham and Haran. But I do not follow their opinion, but hold that it was the name of a place, to which there was a great gathering from all places as to a very holy service; as afterwards the most distinguished services were at Jerusalem, Bethel and Shechem, in which places God revealed Himself to the fathers by various ways and works.
The twelfth chapter.
First part.
About Abraham and his profession.
V. 1 And the Lord said unto Abram, Get thee out of thy father's country, and from thy friendship, and from thy father's house, unto a land which I will shew thee.
This is the third age (as it is called), in which the holy scripture begins the description of the church at a new stem. For so far the line has gone from Adam through many patriarchs to Noah, and from him to Abraham, under which line the church received a great blow, because the ungodly nature had so multiplied and taken over that even the descendants of the saints were carried away into error. That is why Moses had to show how the church was replanted and revived by God in such great distress and danger, so that it would not perish and the true religion would not be completely destroyed.
- and this history is held up to us as a special example of God's grace and mercy, which should also comfort and strengthen us in our time, so that we can be certain that God will also
At this time, when everything seems as if religion is about to perish, he preserves his church.
(3) And although in these histories, which we have just had, many great and important things are also included, they are nevertheless very short. In these histories, however, which now follow, the Holy Spirit will spread out and act and explain everything more extensively: that thus far the church has been like a little stream flowing gently and quietly, which now becomes large and strong and rushes along like a mighty water, until through the wonderful blessing of God the holy people so multiply and strengthen themselves that they fill the whole earth like a mighty sea with their name. Therefore, it is very pleasant and comforting to see how the church has begun and increased. And we see that the prophets also took pleasure and joy in such thoughts; for Isaiah remembers such wonderful government and planting of the church more than once.
4 Now Moses, when he spoke of Noah, called him and his family a righteous man and without change. But here he does not give such a title to Abraham, no doubt because Abraham was with his father and his brothers.
730 ". m. M-R. Interpretation of I Genesis 12, 1. W. I, 731
to whom, as Joshua Cap. 24, 2. was idolatrous, and not pious or righteous before God, but before Nimrod, which idolatry he followed. Therefore Moses was silent about the person of Abraham and praised nothing about him. For idolatry is to be punished and not praised. But he praises and glorifies God's mercy for our consolation, that he did not let such an idolater remain in idolatry any longer, but called him out of this church of the wicked to another place.
5 Such a glorious calling is worthy of praise and commendation, as Isaiah praises him highly in chapter 41, v. 2, with these words: "Who raised up the righteous man," that is, Abraham, "from the going forth? that is, who called him to preach righteousness wherever he went? for such is the meaning of the Hebrew words le raglo. And the epistle to the Hebrews Cap. 11, 8. 9. says: "By faith Abraham was obedient, when he was called to go forth into the land which he was to inherit; and he went out, not knowing whither he went. By faith he was a stranger in the promised land, as in a foreign land" 2c. This is also what Moses says here, since he says that he was called by God to go out of his land.
For this grace and benefit, that he is freed from idolatry, does not come from his own merit or fortune, but is God's gift, who shows him mercy and calls him out of it. Just as Moses admonished his people that they had been chosen by the Lord, not that they had earned it for him, but that they loved God, and kept the oath that he had sworn to their fathers, Deut. 29:12, 13. So we see here that the beginning and the end coincide. For what is Abraham but a hearer of God who calls him, that is, such a person who does not do but lets it happen to him, and only such a thing in which divine grace and mercy work.
7 Therefore this text serves to prove and confirm the doctrine of grace against the doctrine of one's own merit and good works, which reason exalts and praises so highly. For if you
If you wanted to ask what Abraham was before he was called by the gracious God, Joshua Cap. 24, 2. that he was an idolater, that is, he deserved death and eternal damnation. But in this misery God did not reject him, but called him and made him, who was nothing before, everything. I will believe that if one wants to speak of external virtues, he was an honest man and, as much as possible for nature, a very pious man, who did not give in to fornication, avarice or other vile lusts, but overcame such blind stimuli of the corrupt nature with reason and moderation, or even kept them in check.
For the Babylonian religion of Nimrod had the greatest appearance, since it served God under the rays of a light, which is the most convenient form or figure of the divine majesty. As the holy scripture also calls God a light, 1 John 1:5, Psalm 104:2. Besides this very apparent worship, they also led an honest walk and a chaste life; hence it came to pass that this religion was also adopted by the descendants of the holy fathers.
(9) For superstition is indeed a harmful ruler who reigns in the world at all times and whose rule people eagerly accept. And especially in this apparent and glittering religion Abraham himself is the devil's serf and captive, who does not serve God as he wants him to be served, but as he sees that he is served by others, who in number, strength, honor and power far surpass the small remaining group of the holy fathers.
(10) Therefore Abraham, as I have said above, is nothing but matter, or such a thing as the divine Majesty, by the Word, to summon him, seizes and establishes in him a new man and patriarch; so that this rule is not lacking in any man, but stands and remains absolutely thus: Man is of himself nothing, is also able to do nothing, and has in himself nothing but sin, death, and eternal damnation; but the Almighty God works in him.
732 D m. W-84. Interpretation of Genesis 12, 1. W. i. 1104-1107. 733
so much by his grace and mercy that he is something and is redeemed from sin, death and eternal damnation through the given seed, the Lord Christ.
(11) The patriarch Shem, as I can think, was just at that time in the land of Canaan, not alone, but with his church, and lived, as it is written afterwards, in Salem, and was called the priest of the Most High: therefore he could not have been alone, but must have had with him those whom he taught, which may have been the children of Elam, Assyria, Salah, Eber 2c., who all fled the church of Satan at Babylon and followed the holy patriarch. And yet, God pretends not to respect them all, and chooses as patriarch only the idolatrous Abraham, who is the devil's prisoner, and was not left by anyone with the Nimrodites, but remains with them of his own free will.
12 But why does he do this? May he not rather take one of those who followed the holy patriarch Shem and kept the right worship? Answer: For this reason he does it, that he may praise and magnify his grace and mercy toward us, which in truth, as Paul says in Eph. 3:8, is "riches beyond measure. In the same way, he then calls Paul to be an apostle to the Gentiles, as Paul writes about himself in the same place, who was the worst of men, a death-slayer, blasphemer, and who burned with hatred against Christ and his church; if he could have called any of the two and seventy disciples or any other excellent man in his place. But he does not do so, namely, to show us how abundant his grace and mercy are.
13 Now this is not written so that the ungodly may be strengthened in their ungodly nature and sin all the more freely and boldly, but so that the fainthearted and fearful, who are always provoked to despair because of their sin, may have a consolation and learn to hope in such a merciful God according to such examples. For God's wrath
and sin is a fierce thing, and a conscience cannot bear it unless it is strengthened and comforted by God's word. Therefore, we are in great need of such examples that show us God's infinite and abundant grace and mercy, so that we may learn from them to call upon God and hope for forgiveness of sins.
(14) It is indeed a great unspeakable grace and gift that Abraham is a father of the Son of God according to the flesh: but what is the beginning of such glory? None other than that Abraham is an idolater and one of the greatest sinners, who serves such a God whom he does not know; and yet God's Son wants this grandfather to be and be praised in his line and line; just as some of Christ's other grandparents were also great sinners. But why is this done? First, that he may show and prove that he is a Savior and Beatificator of sinners; second, that he may remind us of his abundant kindness, that when sin oppresses us we may not despair; third, that he may also lead us astray and shut up the way to glory and hope. For because Abraham is called in this way, he cannot say, I have earned this, this is my work 2c. For even though he was blameless and without fault in the sight of men, as far as the other table is concerned, he was still an idolater who would have deserved eternal death if this calling had not come, through which he was redeemed from idolatry and finally received forgiveness of sins through faith; so that this saying might remain: "It is not up to anyone to will or to walk, but up to God's mercy", Rom. 9, 16.
(15) The Jews do not know how to praise Abraham enough and do not measure him; they may say that he was thrown into the fire because of the cursed idolatry of the godless Nimrod at Ur in Chaldea, but that he was preserved by faith. They think to gain a great honor for their people, but they lie shamefully about it; as their own prince and ruler Joshua, Cap. 24, 2, publicly punishes and refutes them. 24, 2. The same is done by the monks, who in their
734 m. "-M-interpretation of I Genesis 12, I. W. l. 1107-1110. 735
They do nothing else in their sermons than to praise their Franciscus, Dominic, Augustine beyond all measure; and whoever can do this best and elevate such saints to the highest, they consider him the best preacher. God, however, must be at the back of their minds, and at times they remember him with such praise that he has adorned such great saints with such gifts.
(16) Now this is a philosophical preaching, taken from reason and rightly Turkish, which thus pretends that we come to salvation and righteousness by our own works. Therefore we should follow Moses' example when we want to preach about saints, and yet not forget that Abraham, when he dwelt in Ur in the Chaldean country, was an idolater and an idolater; That is, we are to teach that even the most exalted saints were men who could have fallen into sin and did fall horribly; but that they were preserved and subsequently adorned with various gifts is all a work of the mercy of God, who calls us by his word and does not reject us.
(17) For in this all saints are like Abraham, that as long as the divine calling is not yet there and they do not have the word, they are in death and condemnation, even though they may appear to be pious and holy. But when they are called and enlightened by the Word, they believe, give thanks to God, live holy and please God, but in such a way that they then also need forgiveness of sins: therefore they are humbled and are not proud, even though they live most holy.
But here a question arises: How Abraham might have been called? and: Whether he heard this voice of calling from God Himself? I am completely of this opinion and believe that he was not called without means from God and without the ministry of preaching; as it is said afterwards that God visited him and talked with him, even that he was his guest, Gen. 18:2: but I believe that this commandment to go out of the land of the Chaldeans was brought to him either by the patriarch Shem himself or by others sent by him.
- For the pious Shem did not only suffer that Tharah and his children had to perish in this fire of the Chaldeans, that is, in the Nimrodic idolatry, but that he saw from divine revelation or divine inspiration that from his lineage Abraham alone would be the one from whose loins the Savior and Redeemer of the entire human race should come; Therefore this revelation moved him so that he could no longer suffer him among the idolaters, especially because his father Noah was now hardened. For Abraham had to leave Ur by God's command almost sixteen years after Noah's death.
20 But that Moses writes that the Lord called him out of it, is to be understood as meaning that some holy people called him out of it by inspiration of the Holy Spirit. For what men speak from God's Spirit, God Himself speaks; as Christ says Luc. 10, 16: "He who hears you hears Me." The Hebrew word lech lecha, where in Latin and German it says: "Go out," is very important in Hebrew, and if one wanted to translate it from word to word, one would have to give it: "Go you out of your country." For he wants to indicate that the whole religion in which Abraham lived until now is godless and cursed. As if Shem wanted to say: If you stay in this place, you will not be saved; but if you want to be saved, leave this country, leave your friendship, leave your father's house, and go as far as you can from these idolaters, with whom there is neither faith nor fear of God, but only idolatry, false faith and error, which follows where God is not known. For if there had not been godless and unrighteous worship at Babylon, God would not have commanded Abraham to go elsewhere. Therefore, the very word "Go forth" concludes and holds the first tablet; Abraham hears it and begins to fear God, that is, he believes this threat and is obedient to the holy counsel; therefore, such a glorious promise follows it.
021 But as the pious Shem preached unto Abraham, so David preacheth
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also to his people Ps. 45, 11. where he says: "Listen, daughter, look at it, and incline your ears, forget your people and your father's house." This is a serious admonition that the Jews should not despise the word of the gospel, but that they should prefer this doctrine to their law and all that they have, and forget their fathers altogether. If you do this," he continues in v. 12, "the king will delight in your beauty," that is, he will accept you kindly by his grace and adorn you with his Holy Spirit, righteousness and other gifts. Therefore this is a glorious benefit of the word or ministry, that it indicates or reveals this sin, which reason alone cannot recognize, but also considers it the highest righteousness and most pleasing service of God. For idolatry is recognized only through God's word.
(22) And here the Jews, if they wanted to praise their father Abraham, should praise him. For until now he had lived in idolatry, had no true knowledge of God, and was without faith and fear of God, even though he did not appear to be a wicked man. But because the word reveals right worship and condemns idolatry, he does not do as our papists do, who, when admonished, continue stiff-necked and with hardened hearts, defending false worship against their consciences and holding to it: but he is content and soon obedient, when he hears the word commanding him to depart from Babylon, since he had house and home; he does not dispute with himself, as the wicked do: How if we were more pious than they that bid us hence? For we are also the descendants of the patriarch Sem, and the friends of him; and there shall be some saints in this land: why then should I go away alone?
- Abraham has no such thoughts, but when he hears that the religion which had hitherto led his father's house and all his friendship is condemned, he abandons it, follows with his will the God who calls him, and does not allow himself any opportunity to be deceived.
and benefit, which he has before his hand, which is truly an excellent obedience, which we praise and admire. For a householder to leave his house, his possessions, his goods, his dear country, his dear friends, and to go into misery, not knowing where to set his foot and have a lasting place, is indeed no small test of obedience, which few would follow.
(24) And yet it is much greater and more serious that he allowed himself to be persuaded that the religion in which he was brought up and educated by his parents was ungodly, false and contrary to God; as we have experienced that it is most difficult to win those who have been brought up in the papist religion, which is obviously ungodly and blasphemous. Yes, we ourselves, who have long since abandoned the teachings of the pope, often have much trouble and work until we overcome this misery, which has become twofold through habit, since we were both born as hypocrites and then also strengthened in hypocrisy by false teachers.
(25) Therefore we praise Abraham, who, as soon as he was admonished by the holy Shem, departed from that which nature had given him, and to which his parents brought him up from his youth, and in which he was also strengthened by long habit. Which, although it could not have happened in the conscience without a great struggle, faith and the word finally won and retained the victory. If, therefore, the fathers of the monks, such as Augustine, Franciscus, Dominic 2c., are held against this man, they are nothing against him.
We must not forget Sarah, who faithfully follows her husband, since he is obedient to God, and also forgives her fatherland and dear friendship, also leaves behind her household and food, which was undoubtedly well ordered, and follows an uncertain hope. And there is no doubt that her friends will have admonished her to let her husband go, especially because they understood what advice and nobility Abraham would draw from it. But the pious, God-fearing woman has not listened to all the good words, bit-
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The servants also used to be much more pious and obedient than they are now. The household was much more pious and obedient than it is now, and did not want to stay with the father of the house or leave him.
The monks consider this a great praise, that they leave everything, when they find much more in monasteries than they leave in their parents' house. But whom will you compare to this monk, Abraham, here, who leaves his fatherland, friendship, paternal inheritance and goods, house, farm and everything, and simply follows into the misery into which God calls him? Among others, he has a companion in this monkhood, his pious Sarah, who does not see what kind of shelter she will have for the first night, when she could live at home in comfort.
Now she does not follow her husband out of marital fidelity and love alone, but has had help from the Holy Spirit, who has so moved and stirred her female heart that she should leave everything behind and follow God, who also called her, as the one who desired to be blessed and not to be condemned with the idols. Therefore St. Peter 1. epistle 3, 6. praises this obedience and wants the women to follow these beautiful and holy virtues of Sarah: "What daughters," he says, "you have become, if you do well and are not so shy."
29 Therefore this is the right praise of the holy patriarch, that he lets himself be punished, and recognizes that he is an idolater and godless, and is terrified of God's wrath, which is threatened to him. Secondly, that he goes out and does not know where? For he leaves his place, which was certain, and follows an uncertain one. For though he was sure in faith, yet in appearance he was uncertain; yea, he had not yet a seat anywhere, as history shows. David praises this very powerfully and gloriously, and presents it as a clear example in Ps. 39:13: "I am both thy pilgrim and thy citizen, as are all my fathers."
(30) How can anyone say that David was not the king and lord of the land promised to the seed of Abraham? For though Abraham wandered in misery, he was a king.
they have been well off and have had great goods. This is true; however, they have been in misery and have had the goods that they carried with them as if they did not have them; as the first epistle to the Corinthians Cap. 7, 31. testifies: "Use the world so that you do not abuse it.
This is how the saints live in the world at all times. They are well versed in housekeeping and worldly offices, govern cities and people, have children and servants, build the land, engage in merchandising or other crafts, and yet they realize that they are in misery with the fathers and are strangers; for they need the world as an inn, from which they know that they must soon wander; so they do not set their hearts on worldly business, but what is bodily they attend to with the left hand, but the right hand they stretch upward toward the eternal Fatherland. And since it happens from time to time that there is a misguidance and unwillingness either in the worldly regiment or in the household, they are not moved by it, or only a little. For they are content with the fact that they know that the eternal dwellings have been prepared for them by the Son of God, and that they may have it their way here in this hostel.
(32) For this reason the Scriptures rightly praise the faith of these most holy people, Abraham, Sarah and Lot, and set it before our eyes as a clear example for us to see throughout our lives. And yet this is the very beginning of faith and the first profession; but the other profession will be greater and more glorious, for which reason we must then also exalt Abraham's faith the higher. Now only bodily food, a place to live and a dwelling place are dealt with, as all these things are so difficult, but Abraham is confident of this and carries a strong courage, overcomes everything with his great spirit, and follows God, who calls him into a misery, of which they see no end.
(33) Now where are the idle and lazy monks who pretend that they have left everything? Jerome, Augustine, Gregory may well remain silent; for they are
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Nothing, if one wanted to hold them against this stranger of ours, who wanders in the country, follows the command of God, and with strong faith clings to this one word, that the Lord will show him another country, in which he has to dwell better.
Second part.
From the promises made to Abraham.
I.
V. 2. And I will make you a great nation.
34 This is a special, excellent text and one of the most distinguished of all the Scriptures. Therefore, it is not to be touched and run over lightly, but diligently studied, carefully unraveled and explained. Just as we interpret the punishment of idolatry, in which Abraham lived, and relate it to the law, by which sins are punished, so we might call this great consolation or promise the gospel. But what God promises so briefly and, as it were, in a summary, will be more abundantly and extensively explained and reported in the following chapters.
35 Therefore, you must first of all consider that the things which the Lord promises Abraham here are impossible, unbelievable and untruthful things, if you want to judge them by reason, because they are invisible. For if God intends to do such a thing to Abraham, why does He not leave him in his land and with his friendship, in which he undoubtedly has not been without a great reputation and name? Is it easier to get food and honor among unknown people, with whom one does not have a foot in the door, than at home, where one has fields and friends, relatives and a well-ordered household?
(36) Therefore, there must have been a great and high power of the Holy Spirit in Abraham to put such impossible, unbelievable and incomprehensible things into his heart.
And so he looks at them as if they were true and already existed, especially because he was now beginning to grow old. For he was at five and seventy years, but Sarah was ten years younger and barren.
(37) How thinkest thou then that all these things rhyme with this promise, I will make thee a great nation? for he signifieth that his seed and seed shall be a great nation. But where shall he get children and descendants, because he has a barren marriage state? This holy patriarch overcomes such great burdens of unbelief and such high mountains that assail faith and make it difficult, all by faith, and crosses over, clinging and hanging on to the one thing alone: "Behold, this is what God promises you, therefore you will certainly not lack it, even though you can neither see the way nor the way, nor even the time when this promise shall be fulfilled.
038 And the Lord called Abraham's seed a great nation, not only for temporal or bodily stature, but also for spiritual stature, that it should be in this bodily life. For this people must be distinguished from all the kingdoms and peoples of the whole world, however great and mighty they may be. For God gives land and people, kingdoms, and sets time for them, how long they shall last, as Daniel Cap. 2, 21. But He gives them out of His secret counsel, so that even those to whom He gives them do not know; for they think that it happens accidentally and by chance that one becomes a king or inherits a kingdom, and do not see that God sends and rules from heaven.
(39) This is why the name of happiness is so common and famous among the Gentiles, since they do not know what happiness is. But this people has had this advantage over all the peoples and kingdoms of the world, that God has revealed Himself to them in His word with many and various miracles and signs, testifying that He is the God of this people.
(40) Whether it may be considered, therefore, that the history and commerce of the Jewish people are not equal to the splendor and triumphs of the Gentiles, and that the other kingdoms, as the baby kingdom, are not equal to the kingdoms of the Gentiles, is a matter of opinion.
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The Jewish regiment is far surpassed in power and riches by the conical, Persian, Greek and Roman regiments; but if you want to look at this people's regent, namely, God Himself, who, as it says in the prophet Isaiah Cap. 31, 9, had his hearth at Jerusalem and was, as it were, a fellow citizen there, it will seem to you that the victories and triumphs of all kingdoms and peoples are a stink and a waste in comparison, and that this history alone is worthy of being held in high esteem, praised and glorified, because it is certain that they were directed and accomplished by this Father of the house, who is the one and only God, Creator and Sustainer of all things. For although he also governs the other kingdoms, he does so secretly, so that even those to whom such benefits befall and who feel them do not know it.
41 But in this people he reveals himself; in this people he wants to be known, praised and honored. That is why he chose the tabernacle for himself and ordered a temple to be built for him, so that he would have a certain place among this people, to whom he would reveal himself in words, signs, miracles, customs and ceremonies, so that people could feel and recognize everywhere that he was present and could almost be grasped with his hands. Moses put this privilege in these words: "I will make you a great nation".
(42) The Gentiles are far above this people in power and goods, and their history and commerce are considerable, so that everyone is astonished at them; but all this is nothing compared to this special privilege and freedom, which Moses (Deut. 4:7) excellently praises, namely that this people has a God who is near to them, that is, who dwells in their midst and reveals himself in the word, service and holy prophecy.), namely that this people has a God who is close to them, that is, who dwells in their midst and reveals himself in words, in worship, in the holy prophets, who were full of the Holy Spirit and taught this people about God's will.
These are righteous and perfect goods, which the world does not understand, for it does not have them at all. Therefore Moses calls his people a great people in a much different way than Cicero and Demosthenes. Although it was also great in the flesh, if you want to consider which its
The origin was the lonely Abraham, from whom came such a great nation that the Scriptures compare it to the sand of the sea and the stars of the sky (Genesis 15:5).
44 But the Lord does not yet speak of the spiritual blessing and eternal life that was promised to this people. For what this people had in this life were still bodily and temporal goods, so that they would also have a reputation for greatness and God would dwell among them, speak, rule and protect them. These are also excellent gifts, which cannot be praised enough, that God so to speak closed himself into this people, that he not only dwelt among them, but also wanted to become a man out of them. But this belongs to the spiritual and eternal goods, of which we will soon say.
(45) So Abraham saw none of these things, and he also had cause to believe none of them, if he would have followed the flesh; for he had a barren estate: and though Isaac was born unto him afterward, and he saw his grandson Jacob fifteen years old, yet such a beginning, as every man must confess, was very weak and small against so great a promise. That is why the holy man had such excellent faith that he believed all this as surely as if he saw it before his eyes, and did not doubt the promises made to him by God.
46 Now let us also hold our unbelief against this so great faith. We know that Christ will come at the last day and destroy all his enemies, Turks, Jews, pope, cardinals, bishops, and what is more of the godless people who either persecute the word or despise and neglect it out of hope. We also know that Christ wants to be with his church between the times before he comes, and to preserve pure doctrine and right worship. But do you think, if we believed this, that any accident, however it may come, could grieve us? Do you also think that the certainty we feel would rise in our hearts, so that we would think about it, as we do now?
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as if the day of the Lord had not come for a thousand years?
47 Therefore our faith, if we want to believe it, is truly a weak faith, and we are of little faith in the truth, which we cannot be compared to the holy Abraham, who holds on to such an invisible thing with certain faith, as if he already had it in his hand and felt it. He hears from the Lord: "I will make you a great nation", and yet he sees that he is like a barren tribe; for his spouse is barren. But when she finally becomes pregnant by the man out of God's promise against nature and gives birth to a son, he sees that the promise stands on this same son, who nevertheless had to provide himself with many countless accidents (as this life is uncertain); so he also sees that out of Isaac also a certain heir of the promise, namely Jacob, is born: So there is still nothing here that would agree with the promise, and yet his faith is certain, firm and unwavering, that he will have a very great lineage. This is the first part of this promise.
(48) The wicked Jews think that goyim, that is, nations, is a shameful name; for so they call those who do not worship with them, as we reproach the wicked who are outside the church: but they do not see that in this promise of their Father the true church is thus called; for this name belongs to the whole generation and to all the descendants of Abraham: I will make thee legoi gadol, "a great nation.
And will bless you.
In the Scripture the word "bless" means to increase and improve, so that this part of the promise belongs to Abraham's believing that he will not only have a great generation, but that it will also happen to him that it will be strengthened and increased from day to day. Therefore this is the first gift, that Abraham should become a great nation, that is, that his generation should have a kingdom, authority, goods, laws, ceremonies, a church 2c. For this actually means a people.
- the other gift is that this people also
As the 89th Psalm v. 31 ff. points out: "If his children forsake my law, and walk not in my statutes, if they profane my ordinances, and keep not my commandments; then will I punish their sin with a rod, and their iniquity with plagues. But I will not turn away my mercy from him, neither will I fail in my truth.
(51) This people has often been afflicted; the tribe of Benjamin has almost been strangled; the kingdom of Israel has been completely disturbed; the tribe of Judah has been afflicted and weakened in many ways, first by the Babylonian kings and then by the Assyrians and Egyptians. Nevertheless, by God's help, this people was preserved until the promise of Christ was fulfilled, since the right blessing and increase began in the first place, when the multitude of the Gentiles came in place of a few unbelieving Jews, and Abraham's seed was rightly compared to the sand of the sea and the stars in the sky. Therefore it still remains and will remain until the end of the world.
No kingdom in the world has had such a blessing. For what is this time in which the four monarchies or principal kingdoms have prospered? But Abraham's seed shall remain forever. Who now wants to see the beginning of this blessing, he reads successively the histories of Moses, Joshua, the judges, the kings 2c., then he will find that this people was certainly a great and blessed people.
And want to make you a big name.
(53) This is to be praised and said of you far and wide, even among the nations; as Deuteronomy 5:6, 6, 7 declares: "This will be your wisdom and understanding among all peoples, when they hear all these commandments, that they will say, 'What a wise and understanding people these are, and a glorious people! For where is there such a glorious people, to whom gods draw so near, as the LORD our GOD?"
54 Now the Jewish people were famous not only because of the promise and worship, or because they were entrusted with what God had spoken, but also because of the good men and the right men.
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For the sake of heroes. For whom shall we hold against David, against Hezekiah, against Daniel, against Joseph, against Samson, against Gideon, against Joshua, and against all such high men, whether they be prophets, or kings, or princes?
55 Therefore the Gentiles marveled greatly at this people and praised them for blessedness. Naaman the Syrian carried with him to his land earth from Jerusalem, 2 Kings 5, 17. Thus commanding their people and praising the Jewish worship Nebuchadnezzar Dau. 4, 31. ff., Darius Cap. 6, 26., Cyrus Ezra 1, 2. 3. and what is of other gods and worship they reject and condemn absolutely. Who would say that these are not great things?
(56) But someone might say, "Abraham did not see this, but died long before. This is true, but he believed it and rejoiced in it with all his heart; and if he had already experienced it, such joy would have been spoiled for him by Satan, who defiles and disguises the worldly and ecclesiastical regimes with so many aversions. But now he has a perfect joy, because he knows that everything that other nations would have of righteous wisdom, they would inherit and take from his lineage. Therefore he justly boasts of his great name, which he did not make for himself, but for the Lord.
And shall be a blessing.
(57) A wonderful promise is this, that this people shall not only be multiplied and blessed in body and spirit among themselves, but that this blessing shall also extend to the surrounding countries and peoples. Thus this blessing, which was bestowed on Abraham, was shared: Pharaoh in Egypt, Job, the king of Nineveh, the kings of Babylon Nebuchadnezzar and Evil Merodach, the Persian kings Darius and Cyrus, and others, whose histories do not exist, innumerable: and all these things Abraham, though he did not experience the time when they were fulfilled, saw in his spirit and believed.
V. 3. I will bless those who bless you and curse those who curse you.
(58) The church is never without enemies and adversaries, for the devil is an enemy to it, and therefore he pursues it in many ways and causes all kinds of danger and misfortune. Because Abraham's lineage, as the true church, should also try this, the Lord threatens here that the enemies of the church should be punished, because he wants to punish them himself. Thus Pharaoh perished in Egypt, whom this very threat sank into the Red Sea, Ex. 14, 28. By which also the kings of the Gentiles, Sihon, Og. 2c. were thrown to death, and their kingdoms destroyed, Deut. 2, 33. cap. 3, 3; indeed, the kingdoms of the whole world have been overthrown and destroyed, as the Babylonian, Assyrian, Greek, Roman empires 2c., because they have offended and insulted the church.
Again, God also promises blessings to those who do good to the church; as He built houses for the midwives in Egypt, so that they were not hostile to this people, Ex. 1, 20. Thus, by this promise, the harlot Rahab is preserved with her family, Jos. 6, 25. 6, 25. A diligent reader can find such examples for himself, how God has shown benefit in many ways to those who have either done good to the church or to the noble members of it, namely teachers or prophets. Thus were blessed: the widow of Sarepta, 2 Kings 4:1-7, the Moor in Jeremiah Cap. 38, 7, and others.
II.
And in you all generations on earth shall be blessed.
Until now, the Lord promised Abraham only physical blessings and goods. For although these are also rightly called spiritual blessings, that God dwelt in this people and revealed Himself to them through signs, miracles and His word in the holy prophets, they were all blessings of this temporal life. But now follows the true promise, which should be written in letters of gold and praised and glorified in all languages. For it brings and offers the eternal
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The promise of the blessing of the treasures cannot therefore be understood in a fleshly way, as if it were to remain in this nation alone, like the previous promises. But if this promise is to be poured out and distributed to all nations or generations on earth, as the words clearly indicate, then we will not know of anyone else who has distributed this blessing among all nations, except the Son of God, our Lord and Savior Jesus Christ.
(61) Therefore this is the simple, true, and irreproachable opinion: Hear, Abraham, I have made glorious promises to you and your family, but that is not enough; I will also honor and adorn you with such a blessing, which shall go forth and go out to all families on earth. 2c.
62 And Abraham understood this promise very well. For he thought and concluded: "If all generations of the earth are to be blessed through me, then this blessing must not be on my person alone, because I will not live that long. For this reason I am not blessed by myself, but the blessing has come to me through God's mercy; therefore all nations will not be blessed for my person or by my power. But it will come to pass that from my lineage one will be born who will be blessed by himself, and will bring with him this blessing that will reach so far and wide to all the generations of the earth: therefore he will have to be God and not a man alone; although he will also be a man and will take our flesh upon him, so that he may be my seed righteous. To such thoughts of the holy patriarch Christ undoubtedly looked, since he says Joh. 8, 56.: "Abraham, your father, was glad that he should see my day; and he saw it, and rejoiced."
- Because he says, "All generations on earth," this is not to be understood in width only of the generations of one time, but in length of all generations, as long as the world will stand. And this saying is in complete agreement with the command of Christ Marc. 16, 15. 16.: "Go and preach the gospel to every creature. Whoever
If any man believe and be baptized, he shall be saved: but he that believeth not shall be damned. That this opposition has now stood for one and a half thousand years and will continue to stand and remain until the end of the world, and the gates of hell, tyrants and the wicked will try and rage against it in vain.
(64) But it is especially to be noted that he does not say that it shall come to pass that all nations shall gather themselves to the Jews and all shall become Jews, but says that the blessing which this people shall have shall come from him to the Gentiles, that is, to those who are not circumcised and know nothing of Moses and his law.
(65) Therefore we hold this blessing rightly against the curse under which all men are because of sin, which has been lifted by Christ, and the blessing has been given to all who will accept him and believe in his name. This is a wonderful deed of God, that we, saved from sin, from death and from the power of the devil, come into the company of the angels of God and are made partakers of eternal life.
From this promise flowed all the preaching of the prophets about Christ and his kingdom, about the forgiveness of sins, about the gift and sending of the Holy Spirit, about the preservation and government of the church, about the punishment of unbelievers 2c. For they have seen that these things certainly follow one another and are attached to one another: if a seed of Abraham is to accomplish these things, he must be a natural and true man. Again, if he is also to bless others, and indeed all generations on earth, he will also have to be something higher and greater than a seed of Abraham, because Abraham's seed itself needs such blessing for the sake of sin.
Thus the Holy Spirit wrapped up the mystery of the incarnation of the Son of God in such short and simple words, which the holy patriarchs and prophets subsequently explained further in their sermons, namely, that through the Son of God the whole world was to be redeemed, hell and death destroyed, the law done away with, sin forgiven.
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and eternal life and salvation will be given freely to all who believe in him. Therefore this is the day of Christ, of which he says John 8:56, which Abraham did not see with his bodily eyes, but in his spirit, and rejoiced. Because these things were invisible and impossible to the flesh, they were also incredible.
(68) And this text is not only useful for teaching and admonition, but also goes against the unfaithfulness of the Jews. For since God promises Abraham a physical blessing, namely that his descendants shall be a great people, they may say of themselves whether they are now a blessed and great people. But since experience and hardship force them to confess and say that they are a poor, afflicted, little people, what else can be concluded from this text but that either God is lying in His promises, or they themselves are mistaken and are not the true seed of Abraham. To assume the latter would be ungodly, so this follows inevitably. For what is a blessing is known.
(69) Therefore this is called a people, having authority, land and people, laws and liberty. But what do the Jews have of this today, who are scattered now and then, plagued in many ways, and almost have to be prisoners wherever they go? They may well dream that in Babylon (I do not know where it is) and among the Turks they still have great power, honor and wealth. And it is true that they have a stay with the Turks for the sake of treacherousness. For what the Jews learn and find out about secret plots in all Christian courts, they immediately bring before the Turks; and some princes do not only foolishly, but also ungodly, by making themselves so common with the Jews and favoring them, which they do not have with the Turks, but are captured and robbed by them; as I have certainly learned from those who lived not only in Constantinople, but also in Damascus, where there are said to be many Jews.
70 Therefore the wretched Jews will not confess that they are not the true seed of Abraham, that is, that they are in error.
If they are in the wrong and under the wrath of God; if they are contrary to the right religion, let us bring them and convict them that they are blasphemers and that they punish God with lies. For what else is left?
(71) Just as we said about the blessing and the great nation, so we say about the great name that God promises to Abraham. For what name have the Jews in our time? Are they not the scorn and derision of all men? For there is no more despised nation now than the Jews; as the prophets threaten them, that it shall come to pass with them, that they shall be the scorn and derision of all nations. Where then is the great name? Must they not bear this testimony against themselves, that they have lost such a name? And yet Abraham's seed must have a great name, for God does not lie. But see here also whether those who hold to the Jews and bless them will be blessed again? And there are examples before the eyes not only of common people, but also of great rulers and lords, who can bear witness to this blessing, which they feel because of fellowship and friendship with the Jews, namely, that they suffer damage to property, body and soul.
Now the Jews may reproach us with what is written in Ps. 109:11: "Let the usurer suck up all that he has, and let strangers rob his goods"; and they will argue that it is not the Jews who suffer this from Christians, but Christians from Jews. For it is common knowledge what harm they do to the state with their great and inordinate usury. But to this I answer thus: That first of all reason itself teaches that usury is contrary to nature and therefore truly a sin; for which reason Christians have this rule: "Lend, that ye hope nothing for it," Luc. 6:35.
Those who are disciples of the Lord Christ follow this rule and guard against usury, as against a certain sin. And experience also teaches that great goods, if they are driven together with usury, are cursed by God and do not remain long with each other. Therefore, if the Jews consider usury to be their blessing, let them
752 " m. ^interpretation of Genesis 12:3. W. r. uss-uss. 75A
keep it and rejoice in it. For everyone knows that it is sin, and that certain punishments are attached to it, as Scripture teaches from time to time, and the Jews prove this with their examples.
For behold, whether they themselves are not sucked dry? They gather their goods together by individual pennies and pennies, but where they live they have to pay a great deal of money and tribute for their dwelling, and yet the Christian authorities show them great kindness and charity in comparison with what they have to suffer from the Turks. For they would spare neither their lives nor their bodies if they did not have so much benefit from their treachery, for which they, the Jews, are very well trained and skilled out of hatred and enmity against the Christians.
(75) But be it as it may, and let the Jews boast that they are rich and have great goods; item, that they give nothing on usury, but take: how small then is all this, of which they must confess that they have lost it? For they have been driven out of the land that was given and blessed to them by God, and have lost their kingdom and worship, without which they are in the deepest darkness and have no understanding of the Holy Scriptures, and in sum, can have no hope of being saved without imagining and inventing something of God's grace and goodness. Since all this does not cause wretched people to confess their misery, which is above all misery and sorrow, they may boast that it is their blessing and happiness that they may lend to others on usury and not take on usury.
How much better it would be for them to go begging from house to house, than to gather goods together with such great sin, which then end up in other people's hands! And yet, with this great fortune and gift, of which they boast so greatly, there is great and innumerable harm and misfortune; for they have nowhere to live, are hated and despised by everyone, and live most miserably in filth and filthiness, and can do no honest work and labor.
men. And who can tell all these plagues and punishments of the enemies of Christ?
(77) Therefore this is a strong proof, that we may confirm our religion and faith, and show and disgrace the unfaithfulness of the Jews, that they have already lost all that is promised to Abraham here, and especially this which is promised to him at the last, namely, the blessing which should go forth and extend from Abraham's seed to all nations and kindreds of the earth.
78 And it is true, they are cornered by this proof; therefore they lie and pretend that this part of the prophecy was fulfilled in Solomon, the son of David, and say that he was the blessed one among the nations, that is, he was famous and praised by everyone. But what does it matter to this text that he was praised and glorified by others, since the words are that this seed will bring blessing to all nations? But what did Solomon serve and do for other peoples?
79 Therefore this text obviously forces us to confess that the Messiah or Christ came long ago, who brought this spiritual and eternal blessing with him into the world. -But because the unbelieving Jews threw it away and did not want it, it was given to the Gentiles; but the wretched Jews were at the same time deprived of bodily and spiritual blessings, as experience shows. For they have now been in great misery and eternal imprisonment for almost one and a half thousand years, and have had nothing at all of these promises of which God speaks here with Abraham. If God is true in His promises, it must necessarily follow that they are liars and have lost this promise because of their unbelief; they are also no longer Abraham's seed, to whom the promises were made.
80 We know in what error all Jews are still today. They are waiting for the Messiah to strike down all the Gentiles and restore to the Jews a physical kingdom and dominion over all the Gentiles;
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as happened under Ahasuerus, Esth. 8, 10. ff. For the same time the Jews sat in great power, honor and splendor. But against such a vain hope this text obviously goes. For it does not say that the Gentiles shall be oppressed or made servants of the seed of Abraham, but that they shall be blessed, that is, have help and salvation against death and sin. But let them still have their blessing, that such is called blessing. For so it will be found that they are in the highest blessing, that is, forced by the Gentiles and burdened to the highest. Such is the devil's gloss, who calls such misery and wretchedness a blessing.
But God, who is good, actually calls blessing the redemption from the curse and wrath of God, and promises that such blessing shall come through Abraham's seed, not only to the lineage of Abraham, but to all lineages on earth. Such a blessing has now been brought to us by God's Son, Jesus Christ, who was born of Abraham's seed of the Virgin Mary. But because the unbelieving synagogue did not want him, it came far from him, so that it not only lost the eternal blessing, but also the temporal and physical one; so that everyone may see that it is a people under the curse and wrath of God.
For this reason this text serves us very well in many things; it is also therefore very worthy that those who study the holy Scriptures take good note of it. For it not only goes powerfully against the stiff-necked Jews, and not only depicts the person of Abraham, which all devout Christians should have before their eyes, so that they may learn to believe according to his example, but also describes, in addition to Abraham, the happiness and welfare of this entire people, indeed, how the entire church should fare until the end of the world. For how it will be in the church until the end of the world, and what has happened and taken place in it up to now, all this has taken place and will take place according to the power of this promise, which still stands and is alive.
83 Therefore, if you want to summarize in a few words the history of the church from Abraham's time to this day, then
study these four verses with diligence. For therein thou shalt see blessings; thou shalt also see those who curse the church, whom God curses again, that they must perish, since the eternal blessing of the church has remained unmoved and unchanged. Therefore, this text coincides with the first sermon in Paradise about the seed that was to crush the serpent's head. For the church is not without enemies, but is challenged and afflicted, so that she sighs over it, and yet overcomes through this seed and finally retains victory and triumph against all her enemies in eternity. Eternity.
- But as God said in the same first sermon about the biting of the serpent and warned against it, so He indicates here that it will come to pass that some will be found who curse the seed of Abraham. But this harm, if we are stung and challenged by the world and the devil, is small, because we have the dear angels, even God Himself, who blesses us and destroys our adversaries, as then the explanation of this text is more extensive in the prophets, since one should look for it. For this promise is the source and origin from which the prophets have taken all their promises and threats; therefore we are justly astonished at this divine wisdom, that so great tragedies and the history of all times, as far as the church is concerned, are thus comprehended and understood in few words in this text. Now follows, as an appendix to this promise, how Abraham obeys his God who called him.
Third part.
Of Abraham's obedience and exit.
V.4 Then Abram went out, as the Lord had said to him.
(85) Promise and faith are by nature together, so that neither can be separated from the other. For what is the use of one promising much and there being no one to believe it? And again, what is faith good for if there is no promise? Therefore, promise and faith belong together; and this requires the
756 " m, 107-1". Interpretation of Genesis 12:4. " 1. 1140-1143. 757
natural order, that after Moses described the promise, he now also says that Abraham believed, that is, accepted this promise and kept it.
The devil also has his promises, and very apparent ones at that; therefore a sharp mind is needed to make a right distinction between God's and Satan's, that is, between the right and the wrong promises. Satan's promises are received with pleasure and are accepted, and they also make people secure and insolent; so that they both do not respect themselves and the divine judgment. As we see, the Jews, the Turks and with us the false brethren have the most sure courage, and do nothing less than that they should fear God's wrath and judgment.
But if God promises something, then faith must stand in a great and long struggle; for reason, or flesh and blood, simply judges that God's promises are impossible: therefore faith cannot fail to struggle and fight against doubt and against reason.
(88) The sophists do not see and understand this; therefore, when they hear that we teach about faith, they think we are fighting over a small thing. For they do not understand or know that faith is a change and renewal of the whole nature; that is, that the eyes, ears, and heart themselves hear, see, and feel quite differently from other people.
For faith is a living and mighty thing; it is not a drowsy and idle thought, nor does it float and swim on the top of the heart like a goose on the water, but is like water heated and warmed by fire. The same, though it remains water, is no longer cold, but warm, and is therefore another water: thus faith, which is the work of the Holy Spirit, makes another heart, mind, and spirit, and thus makes a new man.
90 Therefore faith is a busy, heavy and mighty thing, and if one wanted to speak of it properly, it is rather a suffering than an effect. For it changes
And since reason tends to keep to the present, faith takes hold of things that do not appear before the eyes; it considers them to be present, contrary to all reason. And this is the cause that faith is not like hearing to everyone; for few are believers, but the greatest number hold much more to present things, which are felt and grasped, than to the word.
(91) This, then, is the characteristic of right and divine promises, that they are contrary to reason, but reason will not accept them; but Satan's promises, because they agree with reason, are easily and unquestionably accepted by reason.
92 Mahomet promises those who keep his law temporal honor, goods and power in this life, but after this life physical pleasures. Reason easily accepts this and believes it with certainty; therefore Mahomet remains at home and does not want to leave his friendship, house and farm with Abraham, but sticks to the present, remains and rests in it. Abraham, on the other hand, clings badly to the word that God says to him, and he shuns and despises all the danger that may come his way, because he believes that God will be his protection.
(93) So that which the pope has devised and pretends, namely, the merit and intercession of the saints, the ability and power of good works, all of which are pleasant and pleasing to reason, has an appearance before it; for it is vain and therefore takes pleasure in lying, that is, in praising and glorifying its own virtues, and likes to be told that it can earn salvation by its works, fulfill the law, and attain righteousness. But this does not mean to kill reason, but to make it alive.
94 Therefore flesh and blood is easily satisfied with this teaching, accepts and believes such promises without doubt. But when it hears what Abraham heard: Get thee out of thy father's country, and from thy friendship, and from thy father's house, unto an unknown place; I will be thy God.
758 L. Ill, M. Iio. Interpretation of Genesis 12, 4. W. 1, 1143-114." 759
It soon recedes and considers it foolishness to abandon that which is present and to follow that which is absent and not present; it fears and flees from danger and seeks and strives for safety.
In sum, although the devil's promises are lies, they are pleasing to the flesh because they are smooth at first; but God's promises, which are right and true, point immediately to the cross, but after the cross they promise blessing. That is why reason is annoyed by them on both sides. What is invisible and far away, it considers nothing; but before the cross it has an abhorrence and flees from it, as from a misfortune that is eternal and can never have no end. And this is the very reason that although God makes abundant promises, there are few who believe them; for these are the ones whose hearts are ruled by the Holy Spirit, so that after Abraham they can reject and despise all danger and sorrow, and cling to and hold fast to the word of God who calls.
96 Therefore this is an excellent example of faith, which Moses holds up to us in this text and summarizes the history or legend of the most holy patriarch in few words, namely: "Abram went out, as the Lord had said to him. But where did he go out? From Ur in Chaldea, where he had his house, farm, land, well-stocked household, servants, friends and relatives; all this he left without delay and followed an uncertain land, for the Lord had not yet shown him the land he was to have: he had only this slight hope that the Lord had promised him a blessing, but when, where, and how he would bless it, he had not yet seen.
97 Therefore, these are short words, and they seem to teach nothing special. For reason does not see right good works and right obedience, nor does it consider them pleasing to God, but takes pleasure in false works colored with a vain appearance.
98 Therefore, in the monks you will find
The monks have nothing more to say in their books than that they praise their fathers and boast of them that they have withdrawn from the world and followed Christ. But if you will hold against this obedience of Abraham St. Franciscus, Dominicus, Bernhardus 2c. and look at and judge such great trades with spiritual eyes, you will find that the monks are like children who let themselves be deceived by a shine and appearance, and pick up overgilded nutshells for gold and admire such. For what have their saints more in themselves than a mere semblance? Yes, their whole order and life, of which they think and boast so much, is nothing more than a perishable make-up, if one wants to hold it against this monk of ours, who leaves everything in right faith.
(99) As it is written of the apples of the lake of Asphalt, in the land where God destroyed Sodom with fire, that they are beautiful to behold, but when they are opened, they are full of ashes, filth and stink within: so the hypocritical obedience of the monks is full of contempt for God and the true religion. And yet the world thinks much of it and praises it; but these highest works and most pleasing services to God, namely such excellent faith and obedience in Abraham, it considers a bad, low thing and despises them. The world is not in the habit of doing otherwise, nor is it able to do so.
I do not disagree with this and admit that Franciscus, Dominic, Bernard and others, of whom it is said that they first brought about monasticism, had their gifts, and I think more of St. Bernard than of all the others; for he understood religion rightly and well, as his books show. But these are all individual gifts that remained with one person, which should be praised in such a way that nothing is taken away from the glory of Christ and the mercy of God. But see how it has gone: these same individual gifts have been directed and used by their followers to cause sectarianism and to almost suppress and destroy the name of Christ. For thereupon the
760 2. m, Iio-ur. Interpretation of I Genesis 12:4. ". 1. 114S-1149. 761
These same foolish and wretched people did not trust that they were Christians and baptized, but that one had accepted the Order of St. Francis, the other the Order of St. Dominic. This was considered the most correct way to heaven.
(101) Therefore, we punish the monastic life justly and remove the same aversions that are set apart from the way of truth and faith, and hold Christ up to the people, who paid for sin with his death and acquired the Holy Spirit for us. This is the right way to righteousness, which is not based on our merit and good works, but on the Son of God, and on the grace and mercy given to us purely and freely without any merit, which is presented to us in the Word.
(102) On the other hand, the monks believe that they are blessed because they enter a monastery; yet we cannot say that Abraham became righteous because he went out from Ur in Chaldea and left everything, but he was already righteous beforehand, because he believed the promise of God, which was shown and offered to him through the holy patriarchs. For if he had not been justified, he would never have gone out, and would not have been obedient to God who called him. Therefore, he heard the word and believed it, and was justified by it, and then did righteous works by following Christ's calling and walking in it.
For this is the right order, that the inward obedience is followed by the outward obedience. The monks reverse this. For first, they have no word to follow, but live in fact, as Anselmus said, in a made religion, which is prepared and set up without God's word according to human discretion. On the other hand, they think that the same outward change can do so much that it changes the heart and the whole man: from which delusion hypocrisy surely follows, that they let themselves dream of a righteousness when the hearts are unclean.
But how this rhymes so badly with Abraham's example, everyone can see. Abraham leaves his house, his possessions and his friendship and wanders, but does not know where to? The monks, however, leave their own, because they had hardly any black bread to eat at home with their parents, they know well that they will find everything in monasteries. For what is lacking, as far as the most delicious food and drink are concerned, for these unruly sows who do nothing but fatten themselves up? and yet they may so impudently say and boast that they have left everything and followed Christ.
(105) Abraham did not have such pleasure and good days among the pagans, who plagued him in many ways, as the histories indicate. Therefore, if you want to hold Benedictus, Franciscus and other monks' fathers against him, you will see that they are nothing but dirt compared to the precious pearls of our monk. One does not like to hear such comparisons, nor does one earn friendship with them, but nevertheless they are necessary not only to men, but also to God; since monasticism has come into such abuse that they have also compared godless people to baptism.
Here we have the opportunity to say something about obedience, which has been praised in monasteries to such an extent that there has not been such an unlearned monk who has not written something about it. 15:22, 23: "Obedience is better than sacrifice; but disobedience is a greater sin than sorcery." And thus they concluded that no state was better than the state of the monks. This is a fine conclusion, which rhymes like a fist on the eye, as they say. Thus one sees that the whole papacy did not know what obedience was.
107 For true obedience is this, that you do not do what you have chosen, commanded or commanded yourself, but what God has commanded you by His word. And that
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To call this a right obedience is clear from this text, which says of Abraham: "Abram went out as the Lord had said to him." Here you have a right, exact description of obedience, namely, that God's word belongs to it. For where God does not speak, but is silent, there can be no obedience.
Now it is not enough for God to speak, but He must speak to you. Thus God's word came to Abraham that he should slay and sacrifice his son; therefore it was proper obedience and praiseworthy that Abraham would obey this word, for it was spoken to him. But that Abraham's descendants would do this after him was not obedience, though it was the same work; for they were not commanded to do this, as Abraham was commanded. Thus Christ in the Gospel calls the young man to sell everything and follow him: it would also have been a fine obedience if he had done it and followed Christ. And although the monks boast that they do this, and therefore want to be praised for their obedience, it is not obedience, because Christ never gave them such a command.
- Therefore this definition and description of obedience should be diligently remembered: "Abram went forth, as the LORD had said unto him." The Lord, says Moses, had told Abraham to go out; therefore this going out was the most holy work and the most pleasing obedience to God.
- But you must also realize here that God also speaks to us through men. Therefore, even though it may seem bad and insignificant when children do what their parents command, this is obedience not only to men, but also to God, who has commanded that one should be obedient to one's parents. This divine word is the right jewel and crown that high rulers use to paint on their heads, and it makes obedience to them. So you, who study here, are present from your parents' knowledge and command; they want you to be diligent in learning and obedient to your teachers. Therefore, if you take care that you are
If you do the will and command of your parents according to your ability, you offer a very pleasing sacrifice to God, "for obedience is better than sacrifice," 1 Sam. 15:22.
Even if an authority calls the citizens to war by virtue of their office, in order to maintain peace and to defend themselves against violence, obedience to God is thereby rendered. For this is what the Lord has told us in Rom. 13:1: "Let every man be subject to the authorities. But someone might say, "Yes, that is a dangerous obedience, for I might be slain. Answer: It is one thing for you to strike another to death, or for another to choke you; for you are going as the Lord has said to you. Therefore it is a good and holy work to smite thine enemy to death, if thou hast a command from thy authorities.
In the same way, one should also speak of the common profession when one is called to teach in an office. You should consider the profession and voice of a city or a community as if it were God's profession, and be obedient to him, not do as that clumsy monk, who is praised in Historia tripartita as a holy man, who, when called to the office of bishop, cut off his ear and threatened to cut off his tongue before he would accept the office of bishop. This not only nonsensical, but also godless man did not want to render God the most pleasant service, which was very necessary and useful for mankind, since he was commanded to do so; since he should have accepted such an office more cheaply and said with St. Paul 1 Cor. 9, 16: "Woe to me if I do not preach the gospel! This is how early superstition was introduced into the church.
Therefore, we should often remember this short saying: "Then Abram went out, as the Lord had said to him," and write it on our business and dealings at home or in the country, in war or peace, in pestilence or other dangers, so that we will be able to take comfort, even if we have to die, that we have been in God's obedience.
764 L. m. iis. ns. Interpretation of Genesis 12:4. ". i, usi-iiv4. 765
For although the outcome seems sad, it is a great comfort to know that you have obeyed God. Therefore, you should also wait for His help and hope for a much greater reward than if the matter had gone according to your will.
This is the proper praise of obedience, which alone is by God's promises or commandments. For if the two do not exist, it is not worthy to be called obedience, for you would have it called Satan's obedience. For where one is not obedient to God and his word, it is actually called obedience to the devil.
For this reason we should give special attention to the word or profession. For this alone makes righteous obedience and service pleasing to God; which, if we perform, we can not only protect ourselves with the testimony of our good conscience, but can also take comfort in God's help and wait for it, because we follow and obey His word even in certain danger.
(116) He who in all his works sees and remembers this little piece: The Lord has said it, would live forever in full happiness and hope; but in this the devil hinders us, who does not grant us such happiness, and brings us by a strange appearance from this right obedience to his obedience, that is, to such an obedience, which has no commandment of God, as the obedience of the monks is.
The pope, as I said above, insists on obedience in all his statutes, because he wants to be the highest bishop and Christ's governor, and thunders with terrible threats that if one is not obedient to him, the disobedience of the soul will lead to damnation. Again he makes glorious promises, namely that those who go on pilgrimage to St. Petro and Paul will have complete forgiveness of all sins. With such promises he adorns all his works, as the service of the saints, the invocation of the saints, the mass, so that he may bring the simple to his obedience; and he has, alas, found all too many of them,
who have obeyed him too much. For how many thousands of men have been sunk down to hell in this obedience, who thought they were leading the right road to heaven!
(118) And even though ungodly teachers will feel and bear a heavy judgment of God because of such deceit and seduction, yet the house that followed him is not excused because of it, for they should have looked around to see if such obedience was also in such a commandment of God, as Moses says here, "The Lord has said it. For where such is not, there is not God's obedience, but the devil's. In this way the pope has filled the world with satanic obedience. For the pope has not commanded what God has commanded, but what he himself has devised; hence it has come about that his whole religion has not been righteous, but made and chosen by himself, and in sum, has been a loud hypocrisy.
Therefore we should remember the commandment in the Revelation of John, where Cap. 18, 4. 5. says: "Come out of her (Babylon), my people, so that you will not be partakers of her sins, so that you will not receive any of her plagues; for her sins reach to heaven, and God remembers her iniquities. But how shall we proceed from it? So that we do not let ourselves be led around by the nose, like a bear; but if the Pope commands something, we do not follow it as soon as we hear it, but first ask him and say: "Squire Pope, I hear well that you command me this; but show me God's word, whether God has commanded and said such things, then I will gladly be obedient: But if God has not said it, and your commandment is contrary to God's word, as what you say about ungodly monastic and saintly vows, forbidding marriage, food and drink 2c., I will not obey you; for I have another command from God, which I must obey and follow.
120 But against this he saith, I am the head and lord of the church: and it is written, Luc. 10:16, He that heareth you heareth me. Answer: We know very well that the pope sees according to these two things and
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Christ denied him this, because he said to the apostles Luc. 22, 25: "The worldly kings rule, but you do not rule in the same way. And Peter 1 Epistle 5:2, 3. says, "Feed the flock of Christ,.... Not as they that rule over the people." But that he says he is a lord of the church, he proves it with God's word, so we want to believe him.
But we know that Christ's opinion is far different, namely: "He who is the highest among you, let him be the least, and serve others", Matth. 23, 11, so that the whole rule does not rest on men, but only on God's word. The same should reign in the church, for we have a public command from heaven: "This you shall hear," Matth. 17, 5.
That the pope therefore also wants to be a lord over the word and bind and dissolve everything according to his pleasure, that is, prescribe and command laws (for this is how the servant of sin, 2 Thess. 2, 3, the pope at Rome, falsely interprets the words of Christ), he will not achieve this with us; indeed, cursed are all those with whom he achieves this. For he did not receive this authority from Christ, but arrogates it to himself like an insolent and godless man.
For is this not a very great and tyrannical pride, that the beasts also force emperors and kings to kiss their feet? Which would still be suffered if he asked for it out of love, so that his prestige and power in the church would be strengthened and increased; for we know that contempt for the church office does the utmost harm. But that he demands it as a right and under the article of faith and condemnation, that is absolutely against God's word.
- Such things, and much more hurtful, are that he commands that letters of indulgence be cancelled, that the intercession and help of the saints be invoked, and other things more than are necessary for the remission of sins; therefore we contend justly, not only as against a pope, but also as against a public enemy and adversary of Christ, because he sets up articles contrary to the gospel of Christ. For
He absolutely emphasizes faith and only deals with it in order to make his tyranny last; and in this he does not follow the common way of seeking body and goods, as tyrants do, but he also strangles souls and puts them into the hellish fire.
So this example of the holy patriarch, who died so many thousands of years ago, still shines before the church and warns it against hypocrisy. Therefore these words should be written with golden letters not only on the walls, but on all our words and works: "As the Lord had said to him." For they teach us that right obedience is when you hear and obey the word of God spoken to you. Where therefore such word is not, there is either no obedience, or there is Satan's obedience. Therefore, in all your life and works, you should look to God's word, not only in the church, but also in the worldly and domestic government. If you have the word and follow it, you also have obedience; for these two, word and obedience, follow one another and belong together. But since one thing is omitted and abolished, namely the word, the other, namely obedience, must also be omitted and be nothing.
And Lot went with him.
Behold, how this is such a strange counsel of God. The promise was made to Abraham alone and not to Lot, and yet God adds this Lot to Abraham as a proselyte and companion, and stirs his heart in such a way that he would much rather go into misery with his uncle than stay at home with the godless idolaters. This is because the promise made to Abraham not only promised that he alone would be blessed with his family, but that he himself would also be a blessing, that is, that others would share in the blessing through him, even though the promise did not actually belong to them.
(127) As in the Scriptures there are many histories that show such examples. The king in Egypt was not part of the holy order.
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He was not a member of the Jewish people, but nevertheless received the promise or blessing because he accepted Joseph's religion and faith. Thus, because the king of Nineveh accepted Jonah's faith, he received the promise made to the Jewish people, even though he was not one of God's people. It was the same with Job, the kings of Babylon and the Persian kings, all of whom not only had a special happiness after God blessed their rule for the sake of religion, but also became fellow members through the faith of the eternal blessing.
(128) Just as it is still possible today that even those who do not have the gospel, but nevertheless live next to us and we among them, may nevertheless share in our blessings and enjoy the peace next to us, which God gives to the church because of His word. For he is rich in mercy and wants many to enjoy his gifts. Therefore, where he makes promises, he also sends others to enjoy them, even though they do not belong to them in the first place; as Ruth, the daughter of Naomi, who was a daughter of Lot, says to her sister-in-law, Ruth 1:16: "Your people are my people, and your God is my God," that is, even though I am not of your people, your God will not reject me for that reason, but will provide for me and take care of me so that I do not remain a widow 2c.
Abram was five and seventy years old when he left Haran.
(129) This is a bright and clear text, that Abram, when he was five and seventy years old, went not out of Ur, but out of Haran. Therefore we must consider that he made two departures. The first was when his father Tarah and his sons Abraham and Lot left Ur in Chaldea. And although the same journey was also made and directed to the land of Canaan, they were prevented by an accident and remained for a while in Haran, as the text above clearly shows. But when Tharah had died there, Abram took his
Changed residence and moved from Haran to the land of Canaan.
(130) Now this question, whether Abram was the firstborn, I have touched upon above. And although Lyra stiffly denies it, because he does not pay attention to the sixty years that are lost in Abram's history; nevertheless I am of the opinion that he was the firstborn, because the text here clearly testifies that he was five and seventy years old when he moved from Haran. But if someone wants to follow a different opinion, I will not oppose him; but I will consider him a master, who will be able to unite and compare these five and seventy years with the age of Tharah, who lived two hundred and five years.
(131) This I must also say, that if any man would reckon the time that the law was given according to the promise of which Paul saith Galatians 3:17, he must begin from this year, which is the seventy-fifth year of his age. For from this year there are four hundred and thirty years unto the going out of the children of Israel out of Egypt; for unto the going into Egypt there are counted two hundred and fifteen years: so also the people of Israel were so many years in Egypt. If you put these years together, it follows the number that Moses 2 Mos. 12, 40. and Paul Gal. 3, 17. point to, namely four hundred and thirty years.
(132) But we must pay careful attention to the text of St. Paul: "The law was given more than four hundred and thirty years after the promise made to Abraham"; so it follows that the law does not make righteous, because Abraham was righteous such a long time before the law was given, even before he was circumcised and before he set up an altar. This follows irrefutably. The same text of St. Paul also proves that the promise was made to Abraham and that he was called to the exodus, not when he was in Ur, but in Haran. Therefore the text above (Cap. 11, 31.) says: "Tharah took Abram and Lot, his sons" 2c. But here it says: "Abram took Sarai, his wife" 2c.
133 Now, however, contrary to this opinion, the
770L. m, 121-123. Interpretation of Genesis 12:4, 5. W. 1, 1160-11S4. 771
Text Ap. Hist. 7, 2, where St. Stephen, whose words must be somewhat resounding, repeats these very words and clearly says that these words happened to Abraham in Mesopotamia. So Moses and Stephen are against each other? But how shall we compare them with each other? For they are both attested witnesses and yet they are not one with each other. The answer to this is that Abraham was called twice, once to Ur in the land of Chaldea, perhaps through the patriarch Shem, and then to Haran. According to this opinion, these two witnesses are not contrary to each other; for Moses relates the other calling to Haran and is satisfied with it; but Stephen relates the first.
However, it seems to me that this story is told by Moses diligently and actually, and not by Stephen, who took this story from Moses alone. Now it is often the case that when one tells something in general, one does not pay as much attention to all the circumstances as those who want to faithfully describe the histories of things that have happened for the benefit of their descendants. Thus Moses is a historian, but Stephen relies on the fact that the history is described by Moses, and therefore cares little about the circumstances, but only sees to it that the listeners may understand that the arch-father of this people had neither laws nor temple, and yet was pleasing to God and pleased Him. This is the main thing that Stephen insists on, namely, that one should see how God did not want to make righteous, forgive sin and give eternal life for the sake of the temple, circumcision or law, but only for the sake of the promised seed, which the synagogue had killed.
Fourth Part.
Of Abraham's traveling companions and of his travels in the promised land.
V.5 So Abram took Sarai his wife, and Lot his brother's son, and all their substance which they had gotten, and souls which they had begotten in Haran.
135 For this reason Moses tells us that he praises the faith of Abraham as great and extensive, as it is indeed a great and wonderful faith. For we can easily understand from our own experience and from ourselves what such a long and difficult journey with such a large group of people into an unknown country and among unknown people entails in terms of effort, work and danger; yet the holy man overcame all this with patience and forbearance. For however arduous and dangerous the journey may have been, he believed that God would be with him with His blessing and that what He had promised him would certainly be kept and fulfilled in His time.
- And all these things belong to it, so that we may learn to comfort ourselves with them in all trials; that is, it belongs to the strengthening of our faith that we do not soon become fainthearted when an accident happens to us, but awaken ourselves to hope, ask for help and expect it from God. For one must continue, and it is not enough that one has well begun, but what you have well begun, with that you shall diligently continue and continue.
I.
137 For behold, Abraham leaves his home at Ur in Chaldea, where his fatherland, house and farm, possessions and goods, friends and neighbors are, with whom he had lived, and goes to the misery of Haran, where he has to set up a new household. When he had been there for some time, he was driven out again and told to go on to the land of Canaan, which was so much more distant that he had to endure danger, toil and labor.
But if Abraham had been alone, he would have had less toil and trouble, even though he would not have been without danger. For he that is alone and not bound to wife and children, it is a pleasure to him that he must see and pass through divers places; for he hath but one body to support. Wherever a house or a city does not please him, he moves to another one; but this wanderer is
772 in. 123-12S. Interpretation of Genesis 12:5, W. i. iuu-u "7. 773
Not only that, but he drags with him a large number of souls, among whom some are very close to him and very dear, such as his wife Sarah and his brother's son Lot with his daughters. In addition, he carries with him all his goods and possessions, which at that time were not gold, silver or precious household goods, but animals and cattle. For Mesopotamia is famous for being a good pastureland and rich in livestock; and this country takes its name from the fact that it lies between two very large waters, the Tigris and the Euphrates, which also surround Babylon; and Mesopotamia and Babylon have almost always been ruled by one king.
(139) Haran is also a part of the land of Mesopotamia, though this name was afterwards changed and called Aram. Whoever has cattle to maintain must also have many servants. That is why Moses says he went with the souls they had begotten in Haran. Here he means not only the daughters of Lot, of whom I think they were born at that time (for from the year Abraham went out of Haran until the fall of Sodom are five and twenty years), but also the other servants, menservants and maidservants with their children. For it will be seen hereafter that Abraham had a very large household or household people, since he prepared three hundred of them for battle.
Now I have often said that the Hebrew word nephesh, soul, means a living body. This householder is dragging such a bunch with him into an unknown country and to such people who are not of his religion and faith and are therefore hostile to this stranger. Therefore, no one doubts that they will have come into danger, great trouble and work. For if his wife has been in danger so often, what do we think that his household and livestock will have suffered?
For this reason Moses wants to set before our eyes a special example of faith, against which we must be ashamed of ourselves. For who can say that he has experienced the tenth part of such trials and dangers? For if we, with wife and child
to other places, we do not go to strangers, but to friends and acquaintances; or if they are unknown to us, they are still related to us by language and religion. But this wanderer's journey is much different and takes place in a much different way; therefore Paul also calls him faithful, that he undertakes this journey with such a large group solely out of trust in the mercy of God, who had promised him that he would bless him.
However, his companions, who set out on this journey with him, should not be deprived of their fair praise. For Sarai and Lot's wife to follow their husbands' opinion and counsel and to go along is not a small thing; for wives are very timid to travel and do not like to part from their own.
- of the servants and maids, I marvel that they follow. For if they had been like our servants and maidservants, they would not have moved a foot for Abraham's sake. Where then did such obedience and such a willingness to follow the father of the house come from? Undoubtedly, after the wives and servants heard Abraham's sermon about the promise of God, they fell in love with him, believed his words and wished that they could be blessed by Christ.
- Therefore, we may call such companions not only Abraham's household, but a true holy church, in which Abraham was the chief bishop and high priest, and instructed them of God's mercy, which God would show in His Son, who would first rule and bless His generation and all those who would turn to Him; But after that he would become man in his own time and bring upon himself the wrath of God and condemnation from his people, so that they could be freed from all sin and escape the eternal punishment of death. Sarai, Lot's wife and daughters, and both of their servants believed such a sermon of Abraham. Therefore they followed the holy father of the house with the highest pleasure, as they preferred poverty, danger and all kinds of harm.
774 " m. 125-127. interpretation of Genesis 12:5, 6. w. i, ns7-iiM. 775
The people of the world suffered because they wanted to lose the possession of such great promises, which were not yet in the works, but in mere hope.
And so God also comforted Abraham himself. For this was truly a blessing, that he was able to find some who went with him into misery, such pious and God-fearing companions, who also greatly respected God's word and followed it.
That is why the 39th Psalm, v. 13, praises this foreigner of ours when he says: "I am a pilgrim with you, like all my fathers"; for in this saying David sees the image and quality of faith. For though he was a king, yet, being in many perils in foreign lands, like Abraham, he had to comfort himself with the promise alone, and be satisfied with it.
(147) And let us also magnify this example, not only to strengthen and comfort us, but also to obscure the abominable works of our saints, of which so much is said in the pope's church, when in truth they are a stinking filth, if they are to be held up against the works of this stranger of ours.
The word asu, had begotten, means not only the begetting and multiplying of children, but also the rearing and maintenance of both children and cattle.
II.
And they set out to travel to the land of Canaan.
149 Here it is to be noted that Abraham has the command to go, he also has the promise of blessing, but the place where he is to go is not yet indicated to him. Therefore he is still uncertain in which place of the earth the Lord wants him to dwell. But that he goes straight to the land of Canaan, he does not do so because he knows that the same land will be given to his descendants, because this promise will follow later, but because he goes after the patriarch SeM, who lived in Salem, from whom he may also have been called from Ur, which advice and comfort he wanted to use; because he does not know yet where the Lord wants him to live.
the promise of the seed was upon him until the Lord showed him a place where he should dwell.
150 Therefore this journey was made in faith, because Abraham did not yet know the place where he was to dwell. First he went from Ur in Chaldea, which was his fatherland, to Haran; from Haran to the land of Canaan; Since he does not always stay in one place, but often has to change his place of residence because of the malice of his neighbors, often also because of God's command, until he finally comes to Egypt, from where he moves to the land of Canaan for the second time, in which he does not always stay in one place, but now has his seat in Hebron, soon in Bersaba, another time at Mount Moriah. Now if he had been weak in his faith, he would have overcome his impatience and let go of the word and put an end to his wandering and traveling. Therefore, it is a wonderful example of faith that the holy man does not grow weary, but always comforts himself with God's word, places his hope in it, and does not think that what God once promised is in vain. So he only hangs on the clouds or on the sky with his hope, which he does not allow to be taken away.
V. 5, 6: And when they were come warmly into the same land, Abram passed through unto the place of Shechem, and unto the grove of More. For at that time the Canaanites dwelt in the land.
151 This also belongs to the extensive description of this example, that Abraham, with such a large group of people and cattle, should subject himself to such a long journey; and it is a great wonder that some of them were not too weak and impatient with the challenge, and became angry that Abraham did not rather stay at Haran or in another place.
- Where Shechem is, it is known from Joshua. For when the children of Israel were passed over Jordan, they came by the way of the land first to Jericho, then to Ai, and finally to Bethel. Now Shechem is not far from Bethel after midnight, from the two known mountains, Ebal and Garizim, nor is Jerusalem far from them.
But there was a very proud and defiant people in the same places afterwards, as the histories and sermons of the prophets indicate, because the patriarchs had dwelt there; just as the Pope at Rome is wonderfully proud and defiant because he sits on St. Peter's chair.
Some say of the word elon, grove, that it means an oak, some a field or a level place; but it is the same, for it takes nothing away from the text. But Moreh is the name of a mountain, which is thought to be Richt. 7:1 For when Gideon had pitched his camp after midday, the Midianites pitched in the rock Moreh after midnight. Now it is not known from where this place was named, for moreh means a teacher. I am of the opinion that there was a priest in the same place, who taught religion and worship to those who lived there; and this word is found in the 9th Psalm, v. 21: "Give them, O Lord, a master"; item in the 84th Psalm, v. 7: "The teachers are adorned with many blessings. But here is moreh a special name of the place where Abraham first stayed.
The fact that Moses says that Canaanites lived in the same country is part of the reason why we should understand the miserable misery in which the holy patriarch lived. For he did not dwell among friends, but in the midst of enemies, and among such people as did not use the same religion and worship with him. According to Noah's will and opinion, the same land was given to the pious Shem, but Nimrod's children, who had come from Arabia on both sides, had taken it by force, so that it might be seen that the church was at one time as it was at another. For the wicked robbed and stripped it, and yet God miraculously preserved it even against the gates of hell.
V. 7 Then the Lord appeared to Abram and said, "I will give this land to your seed.
After Abraham, as a stranger, has suffered and been afflicted long enough by the Canaanites, he finds himself in the midst of the Canaanites.
Finally, so that he would not be overcome by impatience, he would have the highest comfort in distant temptation. For this is true: If the days were not shortened and consolation followed when we are overcome by adversity and temptation, then no man would be blessed, Matth. 24, 22. Whoever therefore perseveres in faith will certainly experience in the end that God does not abandon His own. He may delay his help and tighten the strings so hard that you think they are about to break; but he comes to our aid at a convenient time and then certainly comes to our aid when we think we are about to go down. That is why the 9th Psalm v. 10 gives God this title, that he is a helper in time of need.
The text does not indicate in which year this revelation happened to Abraham, but from the circumstances it can be understood that it happened when Abraham was tired of his heavy misery and long maturing. Before he therefore comes to Shem, the Lord comforts him, so that the example of this patriarch may also be useful and comforting to the Church in this matter, and that we also learn that when we are tempted, we should hold fast to our faith, and take it for granted that God will be with us and comfort us.
157 Therefore, first of all, a certain place is shown here where Abraham's lineage will have its permanent home. But notice how truly and masterfully the Lord sets his words. Since this is said to him, Abraham had neither seed nor land, and since his seed will be born to him afterwards, he still has no land; yes, as St. Stephen Ap. 7:5 says of him, he does not have a foot wide. Therefore this promise agrees with the previous one, which promises that he will have a large nation, because the land is not promised to him but to his seed. Abraham is satisfied with this promise and gladly forgets his misery, because he knows that his family will not fall into such misery and suffering.
But this is a true "bodily" promise. For although the saints live by faith and overcome temporal misery and calamity in the hope of the life to come, they do not live by faith.
77Ć s. yi. V-iW. > Interpretation of Genesis 12:5-7. K. i, u "s-uV. 777
** 7782- m.uo-r" interpretation of Genesis 12:7. ". i, ii7r-u?". 779**
Even if they overcome their misfortune, they still need physical comfort in this life and in such great weakness of the flesh, so that they may rest from their misfortune and regain their strength and power, which are weakened and consumed by daily misery and unhappiness.
And there he built an altar to the Lord, who had appeared to him.
So now we see that the holy patriarch, how miserable and strange he is, nevertheless thinks of a certain place and dwelling for the sake of the promise that was made to him; for now he first builds an altar to the Lord who appeared to him, that is, he decrees a place where the church would come together to hear God's word, to pray, to praise God, to sacrifice 2c. For this means to build an altar.
160 And Abraham builds the altar, that is, he is the bishop or priest, he teaches the others and instructs them in the true worship of God. For to this end all altars and churches should be directed and serve to gather together, to hear God's word, to pray, to give thanks to God, to praise God, and to perform the services that he has commanded. Where this is not the case, churches and altars are nothing but workshops of idolatry, of which the papacy is full; for there the proper divine services are missed and all divine service is turned solely to the blasphemous and ungodly sacrifice of the Mass.
161 But here it is asked, "Did Abraham have the power to do this, since he was not commanded to do it by any special commandment of God? For to perform a service of worship by one's own choice and not by God's command is idolatry. Answer: Abraham did not choose this place for the altar out of his own counsel, but the Lord himself, who appeared to him there, chose it; for the Lord himself is the first founder, who lets himself be seen in the place, so that he may be honored there and have his promise glorified.
162 Thus, when Jacob, as will follow in chap. 28, in the place where he was sleeping, the angels were standing on the ladder that reached to heaven,
he said, v. 17: "Here is the house of God and the gate of heaven. So that the Lord, who is in this place at first and lets his word be heard there, also prepares and consecrates it himself, so that it is no longer common, but holy and serves for holy use and works. For by God's word everything is made holy. Now God's word is not proclaimed in this place by a man, but by God Himself.
Therefore this is the first church built by the patriarch Jacob; but it was not such a building as our churches are, but a mound of stones made in the field, where the people came together to hear the word of God and to offer sacrifices. But the same place later gave rise to innumerable idolatries, as the sermons of the prophets testify, especially the prophet Hosea, who prophesied against the kingdom of Israel.
Just as the Samaritan woman in the gospel defends her religion with the example of the patriarchs when she says John 4:20: "Our fathers worshipped on this mountain. For it speaks of this very mountain Garizim, which either, as I believe, is the rock More, or was not so far from it. And if reason is caught with this rope, it cannot free itself from it, because when it hears that Abraham has done this and that God has put up with this work of his, it closes its mind from that moment on: Therefore I will also do it, so that I may also please God with it. But when the prophets said that this would not follow, they were beaten and killed.
(165) And the Shechemites were peculiarly proud and presumptuous, as Sirach calls them foolish. Because they knew that Abraham had built an altar on Mount Moriah, they went to the times of Alexander the Great and built a magnificent temple on Mount Garizim, after they had been allowed and permitted to do so by Alexander, as Josephus writes in Book 11, Chapter 8. Moses foresaw such idolatry and did not point out the examples of the patriarchs to the pious,
780 L. Ill, I32-ILL. Interpretation of Genesis 12:7, 8. w. 1, 1178-1178. 781
as if they should follow them, but leads them to God's word and says Deut. 16, 5. 6.: "You shall not sacrifice or keep feasts in any place, but in the place which the LORD shall choose." This piece he repeats in the same chapter not once, but very often. Because the place of the tabernacle was to be changed many times until the temple was finally built, Moses wanted them to keep this place and to come together and sacrifice there, which God indicated and determined with His word.
We see that the holy prophet gave this warning in vain. For the tabernacle and the temple have been despised by the idolaters, and other places have been sought for worship, as has happened in our country. For we have placed much more emphasis on St. Peter's Cathedral in Rome than on all other places where God's Word, the sacraments and the keys have been used in the right way; so that it is known that where these things are done, God is present and gracious.
V. 8 Then he departed from thence unto a mountain that was toward the east of the city of Bethel, and pitched his tent, that he might have Bethel toward the west, and Ai toward the east: and there he built an altar unto the LORD, and preached of the name of the LORD.
This is a new journey and procession, but not far away, but to a nearby place. For Bethel and Jericho are not far from Mount More, and all these are on the common highway. But since someone wanted to ask: What was the cause that he did not stay longer at Mount More, I know nothing that could be put forward as a cause, except that hatred and violence drove him away from his neighbors with whom he lived; which he suffered not only because he was a stranger, but also because he led a new religion and had his special meetings, and did not want to follow the idolatry with which he lived.
- As I said above about the Scythians and Mount More:
So we have it from the prophets that the idolaters here took cause from Abraham and set up a temple and altar in Bethel. For Bethel was a good and blessed name, and means God's gift; therefore the idolaters thought it would be a convenient place to worship; as Jeroboam set up a service with calves there, 1 Kings 12:28, 29. But below (Cap. 28:19) Moses will say that Bethel was called Lus before, but got the name Bethel from Jacob, to whom the Lord had appeared there.
Here, again, one should pay attention to the fact that the holy patriarch was a God-fearing man. For although those who dwelt with him on Mount More were hostile to him primarily for the sake of religion, he nevertheless did not abandon his religion for its sake, but diligently kept it: So that he also sets up an altar on the road that lies in the middle between Bethel and Ai, and there he exercises his priestly office, that is, he instructs and teaches his church about God's will, exhorts them to a holy way of life, strengthens them in the faith, keeps them in the hope of future blessings and prays with them himself. All these things are included in the words preach the name of God in Hebrew.
For this reason I have much rather left the words as they stand in the Hebrew, than follow our Latin text, which understands these words, preach the name of God, only by calling; in which meaning they stand Joel 3:5: "It shall come to pass, that whosoever shall call upon the name of the LORD shall be saved" or escape.
But here Moses is speaking of the whole ministry, just as the call includes the whole of it. For: "How shall they call on him in whom they do not believe? How shall they believe, of whom they have heard nothing? But how shall they hear without a preacher?" 2c., Rom. 10, 14. Therefore this is the opinion: He preached from the name of the Lord, that is, taught his own from the name of the Lord, so that they learned how God is merciful, compassionate and kind to the human race.
782 L. m, 1S4-1". Interpretation of Genesis 12, 8-10. W. 1, 1178-UM. 78^
He promised a seed through which the wrath of God would be removed and the blessing lost in paradise through sin would be restored and returned. Such a recognition of God is followed by the invocation that in all distress and danger we look to such a gracious and kind God, ask him for help and call upon him 2c. Now ask our popes and bishops, from whom Abraham received the anointing or smearing, that he led and practiced such a priestly office among his own?
(v.9) Then Abram departed, and went out toward the south.
This is the third journey in the land of Canaan: therefore it is seen here how a pleasant guest Abraham was to the people of that land. Although the place where he dwelt in the same land is not mentioned in the text, it seems that he dwelt at Hebron; and because this was a royal city, where the Canaanite priests also dwelt, Abraham could have no place there. Therefore, Abraham's wonderful strong courage and excellent steadfastness in the faith are shown here once again, that he did not grow weary or tired in so many journeys and so much wickedness and unfaithfulness of the people, but always held fast to the hope of the promise that had come to him, and did not conceal the name of his God, but preached about it publicly, regardless of the fact that he had so often experienced that this one thing gave rise to endless hatred and trouble.
Here the Holy Spirit sets before us such an example of a great and faithful faith. Just now we heard of Cain's sin and punishment, that he had to be a fugitive in the land: but Abraham is holy through faith and has the promise of a great blessing. Now hold this against his misfortune, and you will see that he is in the same punishment as Cain, and must wander as a cursed man in the land promised to him, not for himself alone, but with his wife, brother's son, and son's son.
All his servants. This is how the Lord leads His saints miraculously, Ps. 4:4, so that they will finally, if they remain steadfast in faith, obtain all that they believe. Therefore we should also prepare ourselves for such a struggle and exercise of faith and persevere in it. For this is the reason why such histories are held up to us.
Fifth part.
From Abraham's Journey to Egypt.
V. 10: And there was a flood in the land. And Abram went down into Egypt, to abstain there as a stranger: for there was great trouble in the land.
There has been no one among all who have read or interpreted this text who has not been offended by it, even among the Jews themselves. It is such a strange text, full of questions and vexations, especially where it is rightly understood; for there are the vexations of faith and practice. The land of Canaan was promised to Abraham's seed, so he undoubtedly had a strong hope that he would remain there; but look at history, and you will find that everything goes against his faith and the promise. That he now clings to the word and does not allow the contradiction to be driven away is really nothing else than overcoming hope through hope or, as Paul says in Romans 4:18, believing without hope in hope; as happens to Jacob in chapter 32 when he wrestles with the angel.
For he wandered about the land, and found nowhere where he could stay long. Finally, he had the misfortune of having to leave the promised land and go to Egypt with all his people because of the famine. But was not this a hard blow and a severe challenge to faith?
Now let us learn from this what kind of regime our Lord God leads in this world, namely, a weak and foolish one, if you want to judge it by reason. Before Abraham came to this land
784 L m. M-ISS. Interpretation of Genesis 12:10. W. I. H83-U8S. 785
But now the holy man comes in and brings with him the promise of God in a very strong faith, from that moment on there is such a famine that if he does not look for another place, he will certainly be in danger of his life. Isaac, Jacob, Joseph, Elijah, Elisha and other prophets suffered such famine afterwards; Paul also under the emperor Claudius. And in our time we hear that the gospel is blamed everywhere, as if because of it the grain was more expensive and did not turn out as well as before the gospel came.
Thus God does, and thus He governs this life, that it is full of all vexations and offences, not only in the eyes of the wicked, but also of the pious and godly; although the pious overcome all that vexes them with the holy Abraham in faith. For when religion is well, and the holy patriarchs, prophets, and apostles rule, all kinds of trouble and misfortune arise. But how does this agree with the promises? Ps. 37, 19: "In the time of trouble they will have enough"; item Ps. 112, 7: "If a plague comes, he will not be afraid"; and Ps. 41, 2: "The Lord will save him in the evil time"; and again Ps. 37, 25: "I have never seen the righteous forsaken, or his seed going after bread" 2c.? But does Abraham not go for bread when he goes from the land of Canaan into Egypt, so that he may escape the famine?
- Answer: All this is done by God's special counsel, so that faith may be established in the saints. But if it lasts for a time, then not only bodily restitution follows, as Abraham became very rich, but also increase of faith and greater experience of God's grace and mercy. Therefore Paul says Rom. 5, 3, although the godly groan, weep and mourn in their cross, they also boast of their cross and suffering, after they find that God reigns so wonderfully.
So Abraham is also mentioned here.
not to his detriment, but to his great benefit, as will follow. For God tested his faith with this very challenge, which was indeed not small. For this is how he was able to think when he had to leave Canaan: Where is the promise that was made to me because of this land, from which I must now go, if I do not want to die of hunger with my own? Does God keep his promise? Does he take care of me?
The holy man first and foremost looks to the spiritual promise of the eternal kingdom through the Son of God; he comforts himself with this and at the same time does not give up faith and trust in the physical promise, but knows that even if he has to leave the country this year for the sake of the theure, he will still be free to return there at another time. So he overcomes this challenge with patience and hope of future blessings.
We should do the same when such emergencies arise. At this time, as I said above, the common people complain that various troubles are occurring, that grain is becoming expensive, that pestilence and war are stirring up 2c. And it is true that these troubles are more and more frequent now than in previous years; but pious Christians (that I do not speak now of sins and supreme ingratitude, which cause and provoke God to punish) should know that all this happens to tempt the faithful. And one should not follow the foolish and ungodly judgment of the common crowd, which thinks that such misfortune can only be helped if one again admits the pope's idolatry, if one says mass for the deceased, if one redeems letters of indulgence, if one goes around the field with crosses and flags 2c. as in Jeremiah Cap. 44, 17. the Jews say of the queen of heaven. But how much more credible it is that we are now being punished for such idolatry, which we practiced under the papacy, especially because there are still many who insist on it with violence and stubbornness and despise the word!
- you have an excellent example of this here.
786 L. m, 138-140. interpretation of Genesis 12, 10-13. W. 1, 1185-1188. 787
This is an example of how faith is tempted in the saints, and yet the holy man Abraham does not grow weary, nor does he fall away, like the wicked, who, as soon as they feel the first temptation, are angered and retreat, for they abandon the word, without which it is impossible to stand. But the pious take hold of the word, and hold fast to it as a rod against temptations, that they be not oppressed.
Although the text says that Abraham underwent this seventh and very difficult journey for the sake of theuration, it is to be believed that the godless Canaanites forced him there in an impetuous manner and pretended that this guest, who had brought a new religion into the land, was the cause of all this misery, for the sake of which God had begun to malign their land, which had been blessed before. For the world has always had such a judgment of the saints. Therefore, the pious man gives way to the envious and evil people, willingly escapes and ventures into danger.
And here he is not so completely ruled by the word, but also lets his reason lead him. For he knew for certain that he would never be allowed to return to the place from which he had come, after he had been told by the Lord that he should leave Ur and Haran; therefore he set out and went to Egypt, because it was a good land, and hoped that there the grain would be cheaper to buy. For in physical hardships and dangers, reason retains its praise, that it can see something and advise on the matter.
Thus the cautious householder, when he is in need, governs his misfortune with reason; but he does not abandon faith, but believes that though he is forced by necessity to depart from the promised land, yet in his time it will be delivered and given to his descendants.
He then went to Egypt, where he stayed for a while as an inn, and from there he returned to the land of Canaan when he had the opportunity. This is what Moses indicates when he says that he has traveled to Egypt and is ashamed that he is
He would be there as a stranger, not that he would seek a permanent seat and dwelling there; for necessity brought him to it, which he knew would not last forever, but a year or two.
- There may well have been pious people among the Canaanites who might have advised him to go to Egypt, because they were afraid that he would be a nuisance to the other neighbors with such a large household at such a costly time; but still, most of them are hostile to his religion, and think that such hardships and troubles come to the country because of him, but do not see that God punishes contempt for the Word and religion with hardships and other troubles and plagues.
V. 11, 12, 13: And when he was come nigh unto Egypt, he said unto Sarai his wife, Behold, I know that thou art a fair woman in countenance. And when the Egyptians shall see thee, they shall say, This is his pasture: and they shall slay me, and keep thee. Say, I pray thee, that thou be my sister, that it may go well with me for thy sake, and that my soul may live for thy sake.
This text annoys the fathers and teachers all very much, that Abraham not only lies, but also causes and forces his wife to lie. But as far as the lying is concerned, it might be excusable. But it is not excusable at all that he knowingly and willingly puts his wife in danger of adultery, and with this lie gives the Egyptians as it were cause to break the marriage with her, who might otherwise have abstained from it because she had a husband. But when they hear that she is still free and unmarried, they think they can kidnap her without sin.
For this reason, this text has not only caused much questioning, but also much trouble, since Abraham preserves his life better and values it more than the discipline and honor of his wife and the salvation and prosperity of others. But we will first speak of the lie, about which Jerome and Augustine dispute with each other; and makes
788 Lam.i4a.i4i. Interpretation of Genesis 12:II-13. W. 1. 1188-1191. 789
Augustine three kinds of lies; joke lies, white lies, and harm lies.
- Joke lies are the name given to comedians' poems, which are known to lie when they present a thing as having happened, and yet such a lie is without harm and pleasant, making people merry and cheerful; therefore such a lie may be called peccatum grammaticum, a poet's lie.
The other is called a lie of service, which we do for the service and salvation of a pious man. Thus Michal lies when she says that David threatened to kill her if she did not let him go, 1 Sam. 19, 17. And Augustine gives an example of a bishop who did not want to betray one who was hiding with him. Such a lie was told to David by Husai the Arachite, 2 Sam. 15, 34, and by the woman at the well of Rogel, 2 Sam. 17, 20. Such a lie is called a lie of service not only because it serves the benefit of another who would otherwise have had to suffer hardship or violence, but also because it prevents the sin of harming another. This is why it is wrongly called a lie, because it is rather a virtue and prudence, so that both the devil's fury is prevented and another's honor, life and benefit are served. Therefore it could be called a Christian care for the brethren or, as Paul speaks, a zeal of godliness.
192 But this is actually called a lie, when our neighbor is deceived to his harm and destruction and to our benefit. Such a difference, although it is not really and rightly so, I want to keep as a favor to the fathers who have established it.
193 As far as Abraham's deed is concerned, let us take it for granted that he did not lie, or at least let us say that it was a lie of service and prudence that is praiseworthy. The Jews do here like the Stoics, that is, seven-fold asses, and interpret this work so badly and harshly and accuse Abraham of such a sin that they say it was punished in the descendants with the prison in Egypt: so dych
Abraham did not commit any sin with his wisdom and counsel, but as much as he was able, he governed his misfortune with prudence and caution.
194 He had come to the land of Canaan by God's appointment, but was forced to move elsewhere by the wickedness and violence of those among whom he lived, and by hard and difficult times. Since it was not his place to go back to where he had come from, he went to Egypt, which was famous as a good fertile land. It is possible, however, that at that time the country already had a bad reputation among its neighbors because of its tyranny, for it had a very powerful and mighty king. For where the authorities are not ruled by the word of God, they commonly abuse their power for tyranny; as at one time one*) said that one could engrave the names of all pious kings and princes on a ring. Therefore such a thing was in Abraham's mind and moved him to fear, that he had to consider how the danger was to be advised, or how one could get away from it.
How is it then, one might say, that his faith begins to decline? Does he now doubt God's promise that He would preserve him and help him in trouble and danger? Answer: I cannot deny that his faith has been in trouble to some extent, for the examples are clear that even very high people have stumbled and fallen. For was Moses not severely tempted at the water of the Hader? Deuteronomy 20:12, so we know what a grievous and horrible fall David had, 2 Sam. 11:4 ff.
Thus, when Abraham leaves the word out of his eyes and heart, and he follows his reason and considers the danger, he begins to falter a little, but he does not fall completely, nor is he overcome; rather, his faith, which is in need here, finally retains the victory and triumph. For now that he is in the midst of the danger he had been afraid of, he nevertheless keeps his faith.
*) Vopiscus in Aurelio de quodam Scurra.
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but gets what he wants from God with his prayer.
197 And Abraham shows afterwards, in the 20th chapter, when he is attacked and tempted with this distress for the second time by the king Abimelech, what cause he has for such his counsel and consideration, when he says v. 11: "I thought, perhaps there is no fear of God in these places, and they will strangle me for the sake of my wife. Here he truly indicates that his conscience is not in a minor struggle, being struck with such a hard arrow in the midst of his misery that he must think: Behold, thou art alone, thou art a stranger, and whither thou goest thou bringest a strange and new religion. Are you alone holy? Are you the only one whom God cares for? and are so many other countries and people rejected by God?
- Just as we also have to hear such things in our time, that our adversaries reproach us with full mouths for the glorious name of the church and ask us: "Are those who were before us and followed the religion of the Pope all condemned? And Abraham was able to protect himself in this struggle and to endure, because he knew that he had the promise and the word; but the Gentiles had no word of God, therefore God did not take care of them. But the hearts are too weak and do not easily accept this opinion.
Therefore we can say that in so many hardships and dangers Abraham's faith was somewhat withdrawn; and although it was a sin, it was not a voluntary sin, but one committed out of human weakness; as the teachers, who are a little more lenient and do not rave like the Jews, judge this work almost in the same way.
200 But another thought occurs to me, that I must consider that Abraham not only had not sinned, nor had his faith sunk, but that he had taken this counsel and counsel out of a very strong faith, and out of the inspiration of the Holy Spirit. But how so?
One say. Answer: Abraham is full of faith; therefore, although he sees many dangers before him, he looks only to the promise and knows that it has been made to him and his seed, and that it has been placed on his body.
Therefore, although he believes that God will keep His promise, even if he is strangled in Egypt, he knows and understands that God should not be tempted. Therefore, he seeks and thinks of all means to defend his life. As if he wanted to say: I am not afraid of death, nor do I flee from it, if the Lord wants me to die here: but the promise should not be neglected through carelessness. If I am able to keep it while I am alive, all right: but if I am to lose my life among this godless people, God, who has given me the promise of blessing, will be able to raise me up easily, even though I am already dead; yet I should not neglect or despise the ways and means of keeping my life. Therefore, my dear Sarah, do not say that I am your husband, but say that I am your brother, so you can help me to preserve my life; but you should not doubt, you will find that God will help you, so that no harm will come to you; so I will also, as much as is in me, help you with my prayer to the true God, who has promised us that he will be merciful to us. 2c.
This understanding and opinion pleases me better, for it agrees with Scripture, and we have an example of the same below, where Abraham is to sacrifice his son Isaac. For there Abraham also holds to hope; as the epistle to the Hebrews Cap. 11, 19. testifies of him, that God can bring even the dead back to life. Because the Scriptures present Abraham to us in more than one place as a father of the faithful and a perfect example of faith, I prefer to follow this understanding, so that his great faith is also shown here, rather than that he either sinned or became weak in faith and overcame due to temptation.
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- For although this is human, a special example is held up to us here, from which we can conclude and say that no saint has held up so well both in life and in death as Abraham: For it is of equal importance to him whether he dies or lives; for he clings to God, the Promiser, and yet will not venture his life there so fearfully, but puts into danger his household, his goods, and finally also his wife, that he may save his life, not indeed for his own sake, but for the sake of the promise that was upon his body; for it was said to him, "In thee shall all the nations of the earth be blessed." This word arouses in him this care to preserve his life, that he would rather risk everything else he has than his life.
204 Therefore it is not a bad or small thing that Abraham puts his wife in danger, as it can be seen; for he does this not simply so that he may keep his temporal life, but that he may honor and praise God with it, that he may remain true to his promise, of which the holy man had so often praised and preached to his servants and so often comforted them with it in various troubles. If this text is acted upon in this way, it can offend no one, for what is done to honor God and his word, to adorn and to glorify it, is right and well done, and is also justly praised.
Therefore, let us understand this text in such a way that the Holy Spirit has also set before us a very excellent example of faith, which should admonish us, so that we also learn to firmly rely on God's promises and to insist on them. For even if the whole world were against you, even if all things were contrary, even if you should finally die yourself, you will still receive what God has promised you in baptism, in the Word, in the night meal, in absolution, if only faith is based on the promise and relies on it. For God cannot lie. Therefore, the faith that stands on the word cannot lie or be lacking, but rather the sky must fall and must be made of stones.
Bread, yes, God would also have to raise up children for Abraham from the stones.
But someone might say that Abraham has given rise to many troubles. Not everyone understood this advice of his; rather, everyone saw to it that his wife would be put in certain danger; which is not in accordance with St. Paul's rule, where he teaches in Eph. 5, 28 that we should love our wives as our own bodies 2c.
Answer: It is not Abraham's business, for he does right and does not sin, just as we teach God's word with particular faithfulness and diligence, but many are offended by it. But what is that to us? If they are annoyances, we do not give them, but people make them for themselves; why then should we be conscience-stricken about them? So Abraham did what he was able, and that the promise might remain sure, he did not allow his wife's danger to be disputed. This is a good faith, and those who consider it right will be improved and comforted by this example; but if some are offended by it, it is none of Abraham's business.
Now Sarah's faith is also excellent and to be praised that she obeys such advice of her husband and does not turn to her danger, since she could have said: I will not do it, for why should I put my honor in danger? Thou pleadest this in vain; for because I am barren, thou wilt cast me off, and thereby seek cause to take another 2c. But you hear nothing of this from her, but she is obedient to her husband; thus both of them surrender and submit to the mercy of God. Who would not admire and praise such a husband and wife? Who would not wish that he could follow their excellent faith and obedience?
Therefore these are excellent examples and noteworthy histories, which we pass by sleepily and lazily, as if they were of no use; but whoever examines them diligently and unwinds them, will hit the nail on the head and find in them a wholesome teaching that should illuminate devout Christians in their whole life and all their works. For how much
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Are there those who, when they read these words that Abraham says to his wife about his attack, think that they can learn something from it? But whoever reads and studies the Scriptures with diligence will not consider anything so small that it will not at least serve to improve our life and conduct, because the Holy Spirit has described it.
210 So the Holy Spirit shows us a domestic lesson, among others, when he tells us that Abraham spoke so kindly to his Sarah. For first he asks her; then he tells her how beautiful she is. All this is spoken kindly and sweetly, and you hear here nothing tyrannical and impetuous; as it should be among husbands and wives who get along well with each other: "For a man shall not be a lion in his house," as Solomon says, Sir. 4:35.But although the husband has power and dominion over his wife, yet, as Plutarch finely teaches, it should not be such a regiment as one is wont to exercise over serfs, but as the soul has a regiment over the body, which is united with it in natural friendship and servitude, and participates when it goes well, also participates when it goes to harm.
211 But now we must also take the third question before us, namely, whether Abraham is also to be excused for having such suspicions of the Egyptians, who are not yet known to him. For since every suspicious man is a slanderer in his heart, Abraham here with these thoughts slandereth the king of the Egyptians with all his people; for he thinketh them to be tyrants, fornicators, and easily slayers. For if he did not fear such things, he would not undertake this counsel.
Now slander is a great sin, of which it is said in the well-known proverb: It is better to live among wild animals than among suspicious people. Paul includes suspicion among the major sins in 1 Timothy 6:4, for it is the source of slander, discord, strife, and so on. Therefore Christ teaches us that we should not judge or condemn anyone. For every one that is suspicious shreds
judge others and condemn others.
The philosophers have also severely attacked and punished suspicion as a poisonous and harmful thing in all kinds of friendship. As Cicero masterfully disputes and severely punishes the well-known saying of Bias in LĆ©lius, who thus said: "Be a friend so that you can also be an enemy. And Cicero is right in saying that there can be no lasting friendship where there is room for suspicion. Now suspicion is to conclude that one will hate for a time the one one loves now. And is it not unlike this that Aristotle calls truth the mother of love. For where one does not believe the other and prove loyalty, neither the domestic regime nor the police can endure. For how much displeasure causes suspicion among spouses, even for the sake of small causes! But much greater misfortune follows when such a plague penetrates into the common being.
- and yet Abraham teaches us by his example to have suspicion; yes, that is even more, the holy scripture says and advises us to be suspicious, because it says so plainly and clearly that all men are liars, Psalm 116, 11. "A man's enemies," says the prophet Micah Cap. 7, 6, "are his own household. Therefore, "trust no friend," Sir. 6,
- "Do not caste yourselves upon princes," Ps. 146, 3. "Keep the door of thy mouth from her that sleepeth in thine arms," 2c., Mic. 7, 5. And Christ Matt. 10, 34. says, "I am not come to send peace, but the sword."
These are clear sayings of the Scriptures, and yet, if one should follow them, consider what kind of life we would have if we were to live in such distrust, suspicion and evil thoughts among one another, husband with wife, subjects with the authorities, the servants with the Lord 2c. And where will Christ's commandment Matth. 7, 1. 3. remain: "Do not judge. Do not look at the mote in your brother's eye"? Finally, what kind of church will there be that holds repentance against sinners, and teaches us the
796m . i4s-iso. Interpretation of I Genesis 12, 11-13. " i. uss-isos. 797
sinners, that we should not completely despair? That is why the common rule of the lawyers does not apply in the church: Whoever has committed an offense once, it is to be assumed that he will always do evil; because Christ also wants that one should forgive a brother his mistake seventy times seven times. How then shall we compare and unite such sayings, which are utterly contrary to one another?
216 As far as the saying of Bias is concerned, which Cicero attacks so much, I am completely of this opinion that I consider it as if Cicero never understood what Bias wanted and meant by it. For Bias' proposition is not absolute, but conditional, that is, it is not the opinion that one who loves a friend should certainly conclude with himself that he will become hostile to him again; but that it is quite possible that he may afterwards hate again the one whom he loves now. As Augustine also says that it often happens in life that someone loves someone whom he hated before. But let us leave this philosophical question to the philosophers to investigate, and let us consider this theological matter, namely, what Abraham did, and what the Scriptures forbid that one should not do. Now it forbids judging, that is, that we should not be suspicious, and yet tells us that we should trust no one: let us therefore see how these things may be reconciled.
217 The whole point is to make a distinction between these two sayings that the Scriptures hold up to us. The first, Match. 5:44, commands that we love not only our friends but also our enemies. The other tells us not to put our trust in men, for we may be deceived by them. But as reason does not see the full cause of the foregoing saying (for it thinks it a just and fair thing to bear enmity against those by whom we are offended), so much less does it see the causes why we ought to distrust all men alike. For it sees and contemplates every man's life, and judges from his manners and conduct that one of them is
But the pious, she says, are to be loved, and the wicked are to be hated.
218 This is the judgment of reason, and it cannot go any higher than this; then it holds that one should not only love the pious, but also trust them. This is the reason why people rely on and trust people, which the Scriptures completely forbid and reject, because it is not only dangerous but also ungodly. It is dangerous because it is false and deceptive; but it is ungodly because such trust is not due to the creature, but to the Creator.
219 For this reason the Holy Scripture first of all tells us that we should love all people and do good to everyone, not only to the pious, whom we consider to be worthy of love because of their life and conduct, but also to the wicked. For this is what God does, he pours out his goods without distinction on the evil and the good; as Christ also holds this example up to us in Matth. 5, 45.
220 Then it also teaches us another judgment of men than that which can be obtained from life and conduct alone, for it is uncertain and deceptive because of hypocrisy. For how often does friendship fail? How often do we find that those whom we thought to be pious deal in false and evil deeds? In the histories and books of the heathen we find that from time immemorial, I do not know how many couples have been true friends; which alone is sufficient and clear proof that our judgment of people's lives and conduct is wrong.
For this reason, the Scriptures call us to look not only to conduct, but to the word and fear of God. Now in whom we find these things, they are undoubtedly pious; and yet it may happen that they also fall. For we know how weak our nature is and how powerful and mighty our enemy is, who always uses it to lead us away from the Word and to deprive us of the fear of God. Therefore, even here, confidence cannot be certain, as if they would always remain who they were before.
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would have been. How much less are those to be trusted who are without fear of God!
So philosophy does not see where such misery comes from, that nature is completely corrupted. For this reason, even if for a time it pretends to love you with gestures and service, it is not a lasting love, but soon loses itself and turns back.
In order that we may return to our purpose, Abraham goes to the Egyptians, to whom he is not hostile, and yet does not dare to trust them. The reason is that he sees that nature is not only evil in itself and indulges in lusts, but also sees that in Egypt there is no word of God and no right religion: why should he not be afraid of danger here?
Therefore he surrenders and commands himself and his life to God and yet does not despise the means by which he hopes to preserve and protect his life. Thus he walks the right military road: he is no one's enemy, and yet trusts no one; if someone does him a favor, he counts it as profit and accepts it, but in such a way that if the favor ceases, or if some other accident occurs, he does not become indignant or begin to be hostile to it.
Philosophy knows nothing of such friendships, for it does not sufficiently recognize the nature of man, and thinks that one can find such pious people who cannot become bad and forget their duty; about this, when it seeks friendship, it often gets into irreconcilable enmity, which is not to be advised.
But those who have learned the Scriptures see what is in man; for this reason they put their complete trust in God, not in man; they love all men, do good to all, even to their enemies, for they know that God wills it so. And then such is a constant friendship and constant love, which does not spring from our judgment, but from the Holy Spirit, who stirs up the hearts and drives them to follow the Word.
227 But just as distrust is necessary, because everything that is human is inconclusive and uncertain, so is love,
As Paul says in 1 Cor. 13:4, 7, she is not suspicious, but takes good for evil; for she believes that both these things can happen, namely, that those who are considered righteous fall, and those who are wicked can improve.
(228) Therefore, he who does not put his trust in a man is not therefore suspicious, nor does he judge, as the Scriptures say, or condemn his neighbor. For suspicion or such judging is done without hope of correction: but love does not cease to hope for correction, even when it sees that something is not to be praised: therefore it is willing to forgive, and forgives not seven times, but seventy times seven. For she knows that both these things are true, namely, that every man, as much as there is in him, is a liar; wherefore she puts her trust in no man: and that God is good, who pardons sin, and delights in the sinner's conversion; whereunto he hath ordained his word, with whom is the Holy Ghost. This is where the hope comes from, that it does not completely doubt the correction of the wicked.
- Therefore, one should get out of the way and reject the philosophical judgment which teaches that one should learn from the lives and customs of men who are pious and who are evil, and keep this common judgment of the Holy Spirit Ps. 116:11: "All men are liars. Item Ps. 14:2, 3: "The Lord looks down from heaven upon the children of men, to see if any are wise and ask after God. But they are all gone astray, and are all unfit; there is none that doeth good, not one." For this is our nature, which we bring with us from our mother's womb and retain until the Holy Spirit changes and corrects it. Therefore, if a man is human, that is, if he is infirm, you should not trust him, whether you see anything in him that is evil, as far as his outward conduct is concerned; and yet you should not be hostile to him; so whether you consider him evil, you should not abandon him for that reason, or despair of his improvement and conversion.
But we say nothing here about a special profession and office in which, as it seems, love is acted against.
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Just as the rod and punishment with which a householder chastises his children or servants does not seem to be love; and that the authorities punish and kill the wicked with the sword seems to be anger: but they are commanded to do this, and would sin in it if they wanted to direct and judge their profession according to this common rule, that one should love the pious and the wicked at the same time; to which they should also be subject and obedient outside their profession.
231 Thus shall we answer the saying of the prophet Micah, when he saith, Cap. 7:5, Keep the door of thy mouth from her that sleepeth in thine arms. For this is not what the prophet wants, that husbands and wives should have suspicion between each other and give room to it, which never leaves without discord and unwillingness; but he wants the husband to love his wife, as St. Paul beautifully and powerfully emphasizes this commandment in the epistle to the Ephesians Cap. 5, 25.
And among the noblest virtues of a woman is that her husband's heart trusts in her, Proverbs 31:11, that is, that the man loves her kindly and warmly, does not think ill of her, but surely believes that he will be loved by her in turn and that she will be rightly disposed toward him and his food.
233 For this reason Augustine also very finely describes three kinds of goods and benefits of the marriage state, namely, faith, fruits or children, and the mystery or sacrament. For where there is no faith and one may trust the other, hearts will never grow together, nor will one bear true love for the other. Now there is nothing more beautiful in the world than love and unity among spouses. As Sirach also says Cap. 25, 1. 2.: "There are three beautiful things that please both God and man: when brothers are one, and neighbors love one another, and husband and wife are well pleased with one another.
Thus the prophet does not want there to be suspicion, hatred and enmity between spouses, but the highest love and friendship, which cannot be where one does not believe or trust the other. And yet he also wants
that the same trust has a measure, for it can happen that it is mistaken and deceptive. For a woman is a human being, and even if she fears God and pays attention to the word, she can still fall, because she has Satan, who is always lurking and creeping after her, as an enemy, and nature is weak in itself, and your hope can be lacking in her.
If you have considered this beforehand, you will forgive her all the more willingly, and you will grieve all the less if something happens that is different from what you would have done, and love will remain and unity will not be violated. For nothing happens that you would not have done, and love is very willing and ready to lend. To be able to do this is a strange gift, but know that because you are a Christian, you should be found so.
We know how the world is wont to do. The unity of brothers, as the poet says, is rare: so we see that there is often unwillingness and displeasure among neighbors over a very small thing, over a pigeon's droppings, as they say in German; that is why suspicion, hatred and enmity reign there.
237 But a Christian, though he trusts no man, yet is he not an enemy to any; and though he believes that no man is so firm and sure that he cannot be brought down either by his own lusts or by the devil, yet he has good hope in everyone, even in the wicked; and so he keeps his love toward friends pure, sincere, and sure; but in God alone he puts all his trust.
We do not learn this from the pagan philosophy, which considers it good and right that one should hate one's enemies, and that one who has once been evil should always be considered evil. Therefore it flees people, is hostile to them, and often breaks up very great friendships. But the holy scripture teaches us differently. Trust abolishes it, but love enjoins it. So Abraham feared that he might encounter danger from the Egyptians; but he was not hostile to them for that reason, had good hope from them, and thought that they would show him kindness.
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would prove as much as they could. If, however, something unpleasant has happened, it has not been unpleasant and has not moved him to hatred. That therefore the holy scripture acts much better than any Cicero or Aristotle in the doctrine of good morals or of every man's dignity.
Sixth part.
How Abraham's wife is taken from him and the Egyptians are punished because of it.
I.
V.14. 15. Now when Abram came into Egypt, the Egyptians saw the woman, that she was almost beautiful. And the princes of Pharaoh saw her, and praised her before him. Then she was brought into Pharaoh's house.
This is a very wonderful history, if we want to look at it more closely and more exactly. For Sarah is only ten years younger than Abraham; Abraham, however, was five and seventy years old when he went out from Haran into the land of Canaan, and perhaps ten years had passed by before this journey in Egypt, so that Sarah is older than seventy years and is now an old woman. Therefore, it is strange that not only is her beauty praised, but the king also loves her and has her brought into his house.
Here the Jews invent old Vettelian fables, like Sarah of Abraham was locked in a box and was found by the tax collectors and brought to the king. But we leave such clumsy things to the Jews, who are worth nothing better. It is not enough that Sarah pleased the Egyptians, because the Egyptians are black and she was white as a Morgenlander. For she is praised more for her age than for her beauty; as age is praised, though the form is not to be praised.
- dam is such an excellent beauty at your old wife Sarah either a miracle, by which God made the king in Egypt
(For Abraham taught and preached everywhere; as Isaiah says of him, that he preached of righteousness wherever he went): or is it, as I rather believe, that our age is so degenerate, that at that time a woman of sixty years of age was like her who is now of thirty years in stature, strength, and power.
For in those days people lived longer and nature was much stronger than it is now in this old age of the world. For just as wickedness has always increased, so the gifts for God to adorn the pious have decreased. But Sarah also had help from her nature, so that her beauty and form remained unchanged; for she was barren, so that she was not consumed by pain and anguish, so that childbearing and childbearing would be slowed down and the form, strength and power of the body would be greatly weakened.
Other histories of this time also indicate that nature has lost thirty years at the least in these three thousand years. For if a woman of fifty years should still bear children in our country, it would be a miraculous sign; and Moses says in his prayer, Ps. 90, 10: "Our life lasts seventy years, and when it comes to the end, it is eighty years, and when it has been delicious, it has been labor and toil. But if we want to look at our time, we find that when we have completed forty years, both the strength of the mind and the strength of the body always decrease and become weaker. So much after the fall nature has lost its kind, and wise people have noticed that other creatures also become weaker and weaker; as Virgil says of the seed.
244 But what shall we say here of Abraham, whom a new and violent misfortune befalls, that he must see his dear wife, his chaste and holy matron, who had ruled the whole house, carried off to the king's court? It is certain that he will not be able to cope with this without great heartache.
804 m. n"-i58, interpretation of Genesis 12:14-16. W. 1. 1212-121". 805
Nevertheless, he has raised himself up again in faith and comforted himself that God will not withdraw from him completely, but will take care of him and keep and preserve his wife even among unbelieving people. In this faith he rests and with this hope he comforts himself in his sorrow and heartache, and earnestly asks God from the heathen not to let him lack this hope.
Just as the previous hardship and danger exercised his faith in his strange and long journey, so it is also exercised here; so that he is held up to the church as a perfect example of faith, as a brave man of war who did not stand his ground in one battle, but in many and various dangers.
246 The Jews write that Sarah was not brought before the king soon in the royal way, but was held up for a while; as we read of Ahasuerus, the king of Persia, Esth. 2, 2. ff., that the harlots, whom he desired, were not let to him soon, but had to be anointed with myrrh oil for a whole six months and then again for six months with other specimens, and were only then brought to the king's bed. If the kings in Egypt also had such use, then these pagans were moderate people, and did not fall so blindly and senselessly into fornication, as it happens with us.
- But that I believe that it also happened with Sarah, causes me not only the example of the kings from Persia, but also that Genesis v. 17. writes that a plague came over Pharaoh and his house because of Sarah, Abraham's wife; therefore there must have been a period of time in between, in which Sarah was not required to the king's bed.
The kings of the Greeks and Romans were very inclined to fornication, so that there was better discipline and greater respectability among the Egyptians than among other pagans. For although they had many wives, it seems that they lived more chastely than those who had the right to take a wife,
as also below Cap. 26, 11. Abimelech, the king of Palestine, forbade with corporal punishment that no one should weaken Rebecca. All this shows that these peoples, even though they used to take wives, had a special respectability.
The Jews also fable that while Sarah was in the king's court, Abraham taught the Egyptians astronomy; and Josephus in particular makes much mention of the fact that the Jews far surpassed all other nations in skill in mathematics and politics. But Josephus would have done much better to praise his ancestors not for such gifts, which are natural, but for other greater gifts and virtues that are proper to the Holy Spirit, namely, that Abraham taught the Egyptians about God's will, about right worship and true invocation, which are far more excellent and greater gifts than knowing the course and nature of the heavens, the quality and significance of the stars.
Although I also believe that such arts were revealed to the fathers by God, both the Chaldeans and Egyptians boast in the histories of the pagans that they diligently practiced such arts. Therefore, whether Abraham instructed the Egyptians in such arts, or whether he himself, Abraham, learned from the Egyptians, like Moses, of whom Stephen Ap. 7, 22. testifies that he was instructed in all the wisdom of the Egyptians, it is all the same.
It is certain that this noble man, although he did not neglect the study of nature, in which God's work is considered useful, nevertheless took the greatest care to plant God's knowledge, right worship, faith and the fear of God among the Gentiles. For this is the highest work of love, for which all saints are caused and moved, even by the confession of their faith.
V.16. And he did good to Abram for their sake. And he had sheep, and oxen, and asses, and menservants, and maidservants, and asses, and camels.
252 This is a very necessary piece; for it does not only belong to the praise and honor of the people.
806 n. m. U"-1". Interpretation of Genesis 12:16.W. I. ISIS-1218. 807
God, who does not abandon His own, but also praises Abraham's faith. For here you see that God takes care of His faithful and sustains them even in the deepest hardships and dangers. For Abraham is not favored and befriended by the king only for the sake of his sister Sarai (for the king considered her to be Abraham's sister), but he is also held in honor by the Egyptians, who, as will follow, did not like to deal with shepherds.
It is also shown here that at that time the Egyptians were a particularly friendly people, since they showed so much service and good deeds to this stranger. For although the king does so much good to Abraham for Sarah's sake, it is evident that the kinship into which the king hoped to enter with Abraham through Sarah is highly valued by him. But because no kingdom is so well ordered that something tyrannical could not happen to it at times, Abraham was also somewhat afraid and worried about the king.
Therefore this is the most important lesson, that we learn that God is the protection and shield of those who hope in Him and does not abandon His own, even if He allows them to be tempted; as this very history finely acts and masterfully emphasizes David Ps. 105:12 ff. and says: "When they were few and lowly, and strangers within. And they went from nation to nation, from kingdom to kingdom. He let no man harm them, and punished kings for their sakes. Do not touch my anointed ones, and do not harm my prophets" 2c. Behold, how subtly the prophet handles all circumstances, so that he may show us that God will surely be gracious to those who hope in him and will do them good.
Thus this text is a fountain, from which flowed the glorious sermons of the prophets, so that they kindly admonish that one should hold fast to hope and trust in the goodness and mercy of God; also comfort that God will finally redeem, help and bless, as: Psalm 2, 12: "Blessed are those who trust in Him"; item, Ps. 34, 5. 7: "When I sought the Lord,
he answered me, and delivered me out of all my fear. When this wretch cried out, the Lord heard and saved him from all his troubles"; item Ps. 50:15: "Call upon me in trouble, and I will save you, and you shall praise me"; item Ps. 34:20: "The righteous must suffer many things, but the Lord will save him from them all." But who could remember all such sayings from the Psalter alone? What shall I say of the other prophets?
(256) Therefore, it can be seen that they well understood that these things were not written by the Holy Spirit for Abraham's sake, but so that we might also be taught and instructed in the faith by such examples and not despair in adversity, because God thereby indicates that he wants to be a faithful protector and savior of all who believe in him and hope in his grace and mercy. He does indeed allow His own to be tempted, as this temptation was indeed great and almost unbearable; but He does not abandon them in their temptation. He does not cancel the help, but comes to us in his time and helps, so that he does not spare even great, mighty and rich kings.
257 We see that very learned people, after they saw that the pious were in a bad way and the wicked were well off, took such hard offense and anger at such inequality or, as it seems, inequity, that they concluded and said that it was not divine providence and that God did not take care of people, did not ask anything about them, but that everything happened unawares and without warning.
(256) And it is not possible for reason to overcome this vexation, which even at times, as we have seen, has struck the pious on the head and moved them; as Psalm 73:2, 3 says: "I would have stumbled with my feet, my footsteps would have almost slipped. For I was displeased with the glorifiers, when I saw that the wicked fared so well." For reason sees only that the pious 'fare ill and the wicked well, but does not see that God helps the righteous out of misfortune and evil and pours out His wrath on the wicked.
808 L. m, 1S0-1L2. Interpretation of Genesis 12:1b. 17. W. L, 1218-1221. 809
The Holy Spirit not only tells us to see how the pious fare for a time, but also to see what follows them afterward, and on what condition, that I may say, a person is in trouble, of which Ps. 34:20 says: "The righteous must suffer much, but the Lord helps him out of all of it. Therefore, the saints do not abandon God's commandment as soon as they feel that they are afflicted, but conclude with faith and take it for granted that God will also help them out of their misfortunes and hardships.
These are revelations of the Holy Spirit that philosophy does not see. Therefore, it gets angry, denies Providence, and thus judges as if God has nothing to do with the world, does not take care of the people, but lets everything go as it wants. And Cicero himself takes issue with this in the book De finibus and De natura deorum, since he does not dare to say that God is either unjust or does not take care of the world, but nevertheless does not see the reason why things are so unequal in this life, that the wicked enjoy happiness and honor, but the pious have to lie down and fall, even if they undertake the most honest things and plans.
But what is the cause of such blindness? None other than that reason sees only the present misfortune; with this it can be caught and taken in. It is completely ignorant of the promise of the future. But the Holy Spirit tells us to ignore the present and to look only to the future. "Wait," he says, Ps. 27:14, "for the Lord, be of good courage, and do not despair, and wait for the Lord." Therefore, such texts belong to teach and strengthen faith and hope; and this main feature will be repeated in this history of Abraham.
B. 17. But the LORD afflicted Pharaoh with great plagues, and his house, because of Sarai Abram's wife.
Now only here Abraham's temptations gain a happy end. For the pious and God-fearing husband and wife are not only relieved of their danger and fear.
but also the king with his whole house comes into misfortune and is afflicted. This consolation is impressed upon us by the Holy Spirit throughout the Scriptures, and is confirmed by the outcome and experience: and yet we are blind and deaf to it in our temptations, and do not accept it, nor believe it to be true.
For only consider how we are wont to do. Is it not true that when we are in trouble, we think it as if there were no end to our misfortunes, and that we must lie down? Again, when we see that the wicked are doing well, we take it for granted that their happiness will last forever, as if there were no God to either take care of those who are in need or to punish those who abuse their success. Thus, in both cases, sorrow overcomes us; and this happens to us because of original sin, which makes us very inclined and nimble to despair, but in turn makes us slow to faith and hope.
Therefore, Abraham's example should be diligently observed and followed. Since he is in the greatest danger, he believes that it is impossible for God to abandon those who believe in him. Therefore, he did not give up hope, but the greater the danger, the more he believed that God would deliver him and Sarah sooner, which is what happened.
This will also happen to us if we do not let our faith be taken away. I have experienced this myself in many very great hardships and dangers; but it is usually the case that our flesh takes us captive; as Paul also complains of himself Rom. 7:23: "I see another law in my members. The spirit is willing, accepts God's word, takes comfort in danger, and desires joy and rejoicing in the cross, but is overcome by the flesh, which in its own way looks only at the present and is moved by it. But the other, which is not present and of which the word teaches, it regards as nothing, because it does not see it. That is why it is on both sides, namely, when things go well and badly, in happiness and in misfortune. When it is well
810 ". m, 1S2-I-4. interpretation of I Genesis 12:17. w. 1. 1221-1224. 811
If it goes badly, it has no measure, for it does not see the misfortune that follows. If it goes badly, it is not to be consoled, because it sees the help and salvation, which the word promises, nowhere.
266 And yet, in the pious, there remains in the heart the sighing, which, although it is very offensive to man, resists the unbelief, despair and impatience that is in the flesh, so that we do not blaspheme God. The Lord looks at the same and forgives us the other.
Such a great danger for the sake of his dear wife will also have gone to Abraham's heart, and no doubt he felt that in his flesh also weakness was stirring, so inclined to despair, that he will have thought so: What if your wife were taken from you and never came back to you, and you had to do without her forever? And such thoughts will undoubtedly be followed by hot tears and deep sighing, so that I have no doubt he will not have slept many nights. And yet the Holy Spirit draws him back, because he has to deal with such thoughts of the flesh (for he is a man), to the word that he must remember the promise that was made to him. And on this promise he restores himself in such weeping and mourning, and hopes that God will restore his wife to him in due time, and see to it that she does not suffer dishonor or shame. And as he hopes, so it happens to him. For this is certainly true: the hope that relies on God and His word does not come to shame.
Therefore, we should diligently keep this history before our eyes and become accustomed to holding on to hope and comforting our hearts in the face of adversity. "Woe to those," says Jesus Sirach Cap. 2, 14, "who do not hold fast." For what more certain can follow when one has lost the word than despair? Therefore the Scriptures everywhere admonish us to wait for the Lord, that is, not to become fainthearted or to give up hope, but to hold fast to the hope of future help and salvation, lest this happen to us, which happened to the unbelieving Israelite people in the wilderness, of which the
- Psalm 33 says: "He caused them to die, so that they did not obtain the promises because of their unbelief, but were afflicted in many ways all their lives. And Psalm 107:11 says, "They had profaned the law of the Most High," that is, they had not wanted to believe, they had not wanted to hope; therefore they went away one by one. Therefore we are to memorize this. For if we are Christians, we will have to suffer many misfortunes and adversities. In our time we see how great tyranny the bishops and some princes are practicing; therefore we are troubled in our hearts, and wish that God would hasten to punish the ungodly and redeem the church. At this, many of them become fainthearted out of impatience and almost want to give up.
269 But let us also wait for the Lord's example, according to Abraham's example, and endure him. For he will surely come and, if we persevere in patience, he will overthrow the tyrants. But he will preserve his church, for this is his way, that he, as Isaiah Cap. 54, 7. 8. says, tries his own and leaves them for a little while, but then accepts them again in great goodness and mercy. Just as the church and the pious are to endure and be comforted by this hope, so those who are well and afflict the church should be afraid of punishment. For though the Lord forgives, yet he will not pause forever. And there has never been such a mighty king and monarch who has not finally been punished and collapsed because of his ungodly nature. But when, how and in which place this will happen, that is what pious Christians should command God, as Abraham does here.
II.
(270) But here it is asked, 'What plague was this, that the LORD smote Pharaoh and his house? For the text does not indicate this, nor how and by what means the cause of his plague was revealed to Pharaoh. For it is certain of Abraham that he did not show it; for in this he deceived the king, saying that Sarai was his sister, and that he was his wife.
812 L. m. 164-1". Interpretation of I Moses 12, 17. W. 1. 1221-1226. 813
not his wife. And for this reason the king is considered innocent. For he did not take another's wife, but took one who was free, whom he also did not want to abuse as a whore, but to keep as his wife.
But I am hostile to the Jews because when they speak of such uncertain and doubtful things, they put forward vain and very foolish things; as they say here that the plague was the disease which the physicians call "sperm flow".
272 Since Rebekah was then taken by the Philistine kings, the text says Gen 20:18 that such a punishment followed that all women's bodies were closed so that they could neither conceive nor give birth. Such a thing, I think, also happened here. For because the king takes a foreign wife, he is also afflicted with a female punishment, namely, that a woman cannot be a woman, that is, that she cannot give birth, but must let the fruit go untimely and take other hardships of childbirth upon herself. For this is how it commonly happens that when one sins, he is punished, as it is written in the Book of Wisdom, Cap. 11, 17.
And here again the Egyptians are praised for having had and understood God's knowledge that this plague was not accidental or a common and ordinary misfortune, but a punishment sent by God for the sake of certain sins. For such is not a small plague, but I believe that among all the distresses of death there can be no sadder picture and more gruesome spectacle than when a mother dies with her child.
274 Because this happened several times after Sarah was taken, the king, prompted by the Holy Spirit who stirred his heart, pondered the cause of this plague. And because the same plague had come to the king's court at the same time as Sarah, so that either the women of the court were in great danger when they gave birth, or they died.
in childbirth, he will have addressed her and asked who she was; will therefore have understood from her answer that she was not Abraham's sister, but wife; whereupon he again gave her away. This is my opinion of the punishment or plague, because the text says that Pharaoh and his house were afflicted with great plagues; for thus the punishment corresponds to the sin.
The word we have translated "for the sake of Sarai" is in Hebrew: al debar, for the sake of Sarai's word. Now it is common among the Hebrews that they use the word dabar in the broadest sense, as we use the word "thing. For it does not only mean a word, but also a cause, business, trade and work; therefore the evangelists often use this Hebrew way of speaking; as when they say of Mary Luc. 2, 19. that she kept all the words in her heart, they do not only speak of the words, but of the whole trade and work that took place.
The Jews interpret this word differently and say that this word was an angel who guarded Sarai's body, and beat and tormented the Egyptians according to Sarai's command, when she commanded him. But who does not see that this is a Jewish poem and fable? For they strive for all kinds of causes, as and where they can, so that they may make their ancestors glorious and great before the world. But Sarah was much a pious woman, because she desired to do harm to the people; and I hold that this plague came to pass, that Sarah and Abraham knew nothing of it. For this is certain, that they did not set their hope on the Egyptians being plagued, but all their hope was in the divine promise, believing that God would preserve them and rule everything so that it would be seen that he was a God who blessed, as he had said in his promise. Therefore, let us abandon the lies of the Jews, who do nothing but direct everything to the glory of their works and their people; rather, we should praise God's power and mercy here and
814 L.M, ISS-I". Interpretation of Genesis 12:17, W. I, ILSS-1SS0. 815
consider the faith of holy people in the promise.
277] In addition to this, one should also consider this certain sign that a very honest and well-ordered government existed among the Egyptians and that they held serious judgments against the adulterers; because the king himself, as soon as he hears that Sarah is Abraham's wife, delivers her to him again.
There is a difficult question here: Why Pharaoh was punished so severely, since it is certain that he committed the sin unknowingly and had not yet done anything with Sarah? Theologians and jurists answer that there are two kinds of ignorance: one of the law, which no one excuses, and the other of the deed, which is excused. But we must speak here of law in the generally accepted meaning of the word, and not according to the opinions of each teacher, which are at once innumerable and commonly contrary to each other; for lawyers also dispute about subtleties, and are seldom at one in them; but of such a right or law as is common among the citizens, and which is accepted by usage and custom. Whoever therefore does not know what is publicly commanded or accepted by custom is not excused. For he could have inquired of his neighbors; and therefore the laws are publicly proclaimed, that they may shine as a light to all in common, and they that do contrary may know what they have forfeited, and be liable to punishment.
279 But that one does not know what Bartholus or Baldus judges and concludes about each transaction that has occurred, this is not to be called ignorance of the law. For law is not the discretion, thoughts or questions of teachers, but a law or doctrine that is publicly presented and commanded to everyone.
280 But ignorance of the deed is when I know the right and do not know the deed. As when a householder keeps a thief at home, but he does not know that he is a thief; he knows the law, that it is forbidden to steal, but he does not know the deed.
He does not; therefore he entertains the thief without danger, because he does not know that he is a thief, and does neither counsel nor help him. This is a useful distinction, and I am making it so that we do not allow ourselves to be deceived by some impetuous and inconvenient wisdom, when what has been wisely and usefully said and invented for the sake of doctrine is mastered and punished out of a desire to quarrel.
In their schools, however, the theologians distinguish ignorance in another way, and call the first an insurmountable ignorance, designed to excuse sins and abuses, so that it cannot be overcome or improved by any skill or diligence. So Cicero has an insurmountable ignorance of God. For if you read his books and disputations De natura deorum and De finibus, etc., you will find that nothing of his is forgotten or omitted that a man can put forward and present with all his strength and reason, and yet he does not know what God's will is and how he is disposed toward us. The cause of such ignorance is that one cannot come to God through reason, but through the Spirit of God, who enlightens the heart through the Word. Because Cicero could not have this, he had to be stuck in such ignorance, which cannot be overcome.
But this example is contrary to the common saying of the scholastics. If a man does what is in himself, God gives him his grace without fail. But Cicero did what was done to him, and yet he did not obtain God's grace; indeed, with this action he fell into much deeper darkness, so that he even doubted whether there was a God. For this happens inevitably: whoever thinks about such great things without God's word and relies solely on the light of reason, must err and fall short the longer.
For this reason, the theologians have had no reason to conceive such ignorance, since one should not seek and conceive protection and cover for sins, as is often done in the book of Vincentius, called Summa Angelica, in which consciences are not to be considered as a "sin".
816 s. m. iss-LTv. Interpretation of Genesis 12:17. w. i, 1229-1232. 817
is to be taught. For the master of the same book has brought such worldly sayings and sayings concerning the household regime into theology to great annoyance. Since I was still a young theologian and intended to read such a book so that I could keep my conscience with good comfort in confession, I was often annoyed by the fact that it dealt with and pretended to deal with such things concerning God's judgment and church in such a worldly and judicial manner.
284 In worldly affairs, insurmountable ignorance may be considered something, as when one, out of weakness of body or foolishness, commits something and sins; but this should not be applied to holy things and matters of conscience. For we are born in the blindness of original sin. This is an insurmountable harm, so that it imprisons even those who are renewed and born again: but for this reason it is nevertheless not to be excused; as the scholastics have taught that insurmountable ignorance is to be excused, so that it also counts us absolutely free, that is, cancels sin altogether. If we were to hold this to be true, it would also follow that men could be saved without Christ, if they would only do as much as is in them. All the papal schools and churches are full of such blindness.
But look at Pharaoh, who is outwardly in insurmountable ignorance; for he does not know that Sarah is Abraham's wife, and hears from Abraham himself that she is only his sister, and yet God sends upon him very severe plagues. Do you not see here that this common saying of the scholastics, that the insurmountable ignorance excuses absolutely, is wrong? So, since Christ says Matth. 11, 23. 24.: "If the deeds had happened in Sodom, which happened with you, they would still be there today. But I tell you, it will be worse for the land of Sodom at the last judgment than for you," he indicates that there is ignorance among the Sodomites when they are compared with the Capernaites, and yet he does not say that they are absolutely excused because of it; but so much is ignorance.
to excuse them that they should be punished more tolerably for the sake of this ignorance.
But what need is there of many words? Whoever thinks that insurmountable ignorance can be excused, turns back the holy Scriptures and lifts up from the world the sun of righteousness, Mal. 4:2, namely, the Lord Christ Himself, who was revealed for this reason, that He might abolish such ignorance, which in truth is nothing other than original sin. And whoever says that this should be excused knows nothing of Scripture and theology.
The other kind of ignorance is lazy and gross ignorance, as when one hears the word cold and sleepy, which he could learn if he wanted to. Of this it is rightly said that it has no excuse.
The third is affectation, that is, such ignorance as one brings on himself and makes; as when we diligently take care that we may not know or learn anything. Of such it is rightly said that it deserves double punishment. As in our time, those who are in the courts of bishops and godless lords diligently and deliberately abstain from our books and will not read them, so that when they are approached and asked by their lords, they may swear without danger that they know nothing of our doctrine. Thus they say in Job Cap. 21, 14: "Get thee away from us; we will not know thy ways." And in the Gospel Luc. 19, 14. "We do not want this one to rule over us." Such is called affected ignorance, that is, one who willfully presumes.
If you ask what ignorance there is in the pope and the papists, we say that they are either in the last class, because they denounce and condemn many things, which they know to be good and in accordance with God's word; or we want to put them among the persecutors and enemies of the right pure doctrine; as therefore the pope is called the antichrist.
- what do we want to answer then to the superior question of Pharao? Otherwise nothing, because what the text and the history brings with itself. That ignorance with
818 ". m, 170-172. interpretation of Genesis 12:17-19. W. 1. 1232-123p. 819
But because God afflicted him, it follows that ignorance does not excuse. Therefore we are to set both of these things, namely, that Pharaoh's deed was an error and, moreover, an evil and sinful error; for otherwise no punishment would follow it.
291 But if anyone thinks that Pharaoh was punished, not because he had done evil, but that he might be kept from the misfortune that would have followed if the punishment had not intervened, let him see that he does not favor sin by excusing error. For over such ignorance Pharaoh could also have become an adulterer. Now adultery is always sin, and ignorance of right or wrong does not apply here, as it does in the council chamber and in worldly affairs.
Seventh Part.
How Pharaoh confronts Abraham, gives him back his wife and lets him go in peace.
Then Pharaoh called Abram to him, and said unto him, Why hast thou done this thing unto me? why didst thou not tell me that she was thy wife? why saidst thou then that she was thy sister? because I would take her to me to wife. And now, behold, thou hast thy wife; take her, and go.
292 Let us notice here in the first place, as I also said above, the glorious comfort that God takes care of His saints and does not abandon them when they are in trouble and danger, if they do not weaken in faith alone; as St. Peter also comforts 1 Epist. 5:6, 7: "Humble yourselves under the mighty hand of God, that He may exalt you in His time; cast all your care upon Him, for He cares for you."
After this, one should also pay attention to the cause that God is seeking here. For as he promised him above (v. 2. 3.): "I will make a great name for you; I will bless you; and you shall be a blessing.
Promise confirmed by deed. For Abraham comes to be respected by the king, and the king sees that God takes care of him, and he, the king, is undoubtedly also blessed for Abraham's sake, that is, comes to the knowledge of God. For here the Holy Spirit has only shown the beginning of the conversation between Pharaoh and Abraham, which without a doubt will have been a hard and serious conversation. For it can be seen that the king was moved violently because he was thus deceived by a stranger. Abraham undoubtedly explained to him the reasons for his counsel and preached to him about God, about the promise that had been made to him, about the future seed, and thus satisfied his heart again.
294 And it can be seen as if all these things were a prelude to the things that happened afterwards. For just as Pharaoh, out of fear of God, let Abraham go, so that the plagues would no longer come upon him, so afterwards in Egypt the whole people were left by the godless Pharaoh, who did not fear God, not out of a kind or friendly opinion, but out of fear of greater distress and danger.
That these words, "Why hast thou done this unto me?" are not mild or friendly words; for the king insists on the circumstances, shows him that he is a king, but Abraham is a sojourner and stranger. That he was therefore betrayed as a king by a sojourner and for this reason came into such severe distress and sorrow with his own, no doubt made him very angry. And if God's kindness had not intervened, it would have cost Abraham his neck; for kings and high persons can suffer contempt very badly. But Pharaoh could easily take such a deception for contempt and interpret it.
But his anger is quenched by Abraham's speech, after he shows him what causes he has had for this of his counsel; so that the king may know that he himself has given cause for such a lie with his tyranny. For if Abraham had been in no danger and had been sure to speak the truth
820 D. m, 172-174. interpretation of Genesis 13/ 18. 19. w. 1, 123S-I238. 821
he would certainly not have lied; but because he intends to save his life with a white lie, he indicates that he would have faced certain danger if he had told the truth. For this is a common sin of kings and princes, that they, when they want to affirm their prestige and power, commonly fall into tyranny and proceed too harshly, from which much misfortune arises in the reign.
297 Augustine wrote that a captain of Antioch had a citizen imprisoned much more than necessity required, and demanded a large sum of money from him, so that he could be released from prison. Because of this, his wife is running around with sorrow and worry and wants to get the money, she comes to a very rich citizen, who promises her such money with this condition, that she should allow him his will with her, because she was a very beautiful woman. She therefore goes, as if moved by necessity, to her imprisoned husband, tells him such a deal, and the man advises her, and also admonishes her, because he would like to be free, to dare such a thing with the rich man. The man, having atoned for his lust, let the woman go and gave her a sack full of sand, not money. When the woman sees that she has been deceived, she reports the whole affair to the captain. The captain, when he hears such an unjust thing and considers it, realizes that he has given cause for such a sin through his lack of understanding, because he has arrogated his right so earnestly and sharply, and says, "This is my sin and oversight, and I am to blame for it; he then releases the captive man as soon as he is free and gives the poor woman, who was so miserably deceived by the rich rogue, all of the rich man's goods and chattels.
This is why kings and princes often sin out of the habit of their tyranny. And these are only secret sins, which come from the habit of tyranny, and which the authorities do not see, nor pay attention to, but think that they have such things as rewards of their power; but finally God reveals that it is not a sin, but a sin.
He punishes it severely, as can be seen here in the case of Pharaoh.
299 So that this text belongs primarily to the effect that we should conclude from it how all of us, and especially kings and princes and other lowly authorities, are full of sins. For they either consent to the sins of their subjects and do not properly conduct their office, or they abuse their authority and proceed too harshly, so that they may defend and preserve their prestige and dignity. God can tolerate and overlook such public sins for a while, but in the end, as I said, He will expose and punish them.
Pharaoh was completely innocent as far as Abraham was concerned. For the sin he committed in this case was caused by Abraham's denial of his wife. Nevertheless, he is not innocent before God. Therefore God punishes him and teaches him, even forces him, that he must fear God and no longer walk in his affections, but wait for his office, which is to be terrible for the wicked, but a help and protection for the pious. But now there is a contradiction, for he rules and reigns in such a way that the pious Abraham fears the greatest danger and does not consider himself safe if he confesses the truth.
301 Such is the reputation of almost all the sins of the authorities, which God uses to punish in many ways. Therefore, one should pray diligently for them, so that God will not let them err or fall, but that He will rule their hearts in such a way that they will lead and carry out their office properly. For if they despise this, the punishment that God is wont to use to prevent sins from becoming habitual, and to make virtues out of vices, will not cease. For as Seneca also says, where vices and sins become habitual and daily practice, there is neither advice nor help.
- This is how Rome was in ancient times, and still is, that nothing is considered shameful there, except theft and the beggar's sack.
So in housekeeping, the fathers of the household also often sin, even though they are not bad.
822 m. I74-I7S. Interpretation of I Genesis 12:18, 19. ". 1. 123S-I241. 823
nor outlaw such things as sins. Because of this, husbands and wives have many miseries and troubles, which they do not see the cause of. For without sin there is no rule, so weak is the nature, mind and spirit of men. For if David and other godly kings, princes and rulers have so often stumbled and sinned in common regimental matters and affairs, what wonder is it that those do wrong who are not governed by the Holy Spirit and indulge their lusts and desires? At times even the subjects are so unruly and stiff-necked that they need serious discipline and severe punishment. This was the case with Matthias, the king of Hungary, and because he therefore exercised serious and harsh rule over his subjects, he often fell into tyrannical cruelty, even though he was a learned, kind and pious prince.
But such examples teach us that the world is such that if God did not govern the authorities through special kindness, they could not maintain their rule without great sin. That is why so many severe punishments are inflicted on the regiments, the country and the people. The holy fathers also considered other causes of such misery, namely, that God sends punishments at times not because He finds sin worthy of such punishment in man, but also so that He may test faith and patience.
For Job did not deserve such punishments and plagues that God inflicted upon him with his life, but was God-fearing, simple and upright; and yet was so horribly afflicted by Satan, whom God permitted, precisely because God tested his faith and constancy. For thus says the Lord to Satan: "Thou hast moved me to destroy him without cause", Job 2:3.
306 And this is a lesson and comfort to us, that we learn how God often allows the most severe misfortune and punishment to befall even the innocent, just so that He may test them. That is why weak hearts, when they feel the punishment, immediately have thoughts of sin and think that such punishment comes for the sake of sin. But it should be
consider that the pious must suffer and endure much misfortune for the sole purpose of being proved right.
- for thus says God of His people Himself Jeremiah 49:12: "Behold, those who were not guilty of drinking the cup must drink; and thou shalt go unpunished?" For although Daniel and his companions had to suffer the prison among the Gentiles, they had not deserved the same with their sins as the others.
Thus many pious people perished in the peasants' revolt, not that they were to blame for the revolt with the others, but that they were found among the rebels. For when God inflicts common punishments, they never go away in such a way that the pious do not get caught up in it and are accepted; but these are punished and those are judged.
For this purpose the pious are often afflicted, not that their sins deserve it, or that they may be tested and tried, but that they may keep their humility and not exaggerate their gifts. Thus Paul says of himself in 2 Cor. 12:7 that he was given a stake in his flesh, so that he would not exaggerate his great revelations. "Satan's angel," he says, "beats me with fists, lest I exalt myself." As if to say, "I may exalt myself in my glorious and great gifts, and desire to be esteemed above all the apostles, and perhaps despise others; therefore God repels this sin and presumption with the devil's stake, that I may see that I am nothing, and humble myself.
This is also the reason why the church, which is gifted and endowed by God with the highest gifts, such as the forgiveness of sins, the Holy Spirit and eternal life, is subject to many crosses and trials. For if she felt such gifts without cross and suffering, she would become proud and exalt herself. So you also see that a pious and godly person is often burdened with various hardships and misfortunes and always has to suffer one plague after another; whereas for the godless everything goes according to their heart's desire.
- such an unequal and inequitable
824 L. m, 176-178. Interpretation of Genesis 12, 18-20. W. 1, 1241-1244. 825
Change, as reason sees it, often brings the saints to anger; but if you want to look at the matter rightly, it is your great benefit that you suffer such things; for if you lived without challenge, you would be proud and condemned. But because God hangs poverty, contempt, sickness, a wicked wife, unruly and disobedient children 2c. as a heavy stone around your neck, you are not arrogant or proud, but keep yourself humble, and do not so rudely despise those who have lesser gifts than you do. And so you speak and debate rightly and usefully about the causes of crosses, misfortunes and hardships. For this not only teaches, but also comforts.
The fourth cause of such punishments and plagues is that we are improved and purified by them. And so Mary Magdalene, because she leads a lewd life, must be possessed with seven evil spirits, Marc. 16, 9, so that she may be brought to repentance and correction of her life through this means. Solomon also says, Proverbs 22:15: "Folly is in the heart of a boy, but the rod of discipline will drive it far from him"; and Isaiah Cap. 28, 19: "The temptation teaches you to mark the word."
The fifth cause is the miraculous way in which God does nothing but display and prove His glory and high majesty. So, when the disciples Joh. 9, 1. ff. Christ was born blind and asked whether he or his parents had sinned, he answered that neither he nor his parents had sinned, but that he was therefore blind, so that God's works might be revealed in him, that is, so that he might prove by this miracle that he was God's Son and thereby bring many others to faith and knowledge of God.
This story does not rhyme badly with this last cause, for it is certain that through this plague sent by God, the king comes to the knowledge of God and the right religion. Although it happens by chance and is not the most important cause, because the text says about the right cause of this plague, namely, that God punished him for taking Sarah, his wife, from Abraham.
In this way the holy fathers, especially Augustine and Bernard, speak of the punishments and plagues of God, for they see that Job is proven innocent; Paul is bowed and humbled, but Mary Magdalene is required to repent and is swept away; but with the blind man it simply happens that God's glory and work are revealed in him.
Although these are many trials, they are all a fatherly punishment and not a rod of wrath, as we see in Herod and other wicked men who are punished with horrible and cruel plagues, which are followed by eternal death and damnation.
317 Against such anger the prophet David prays, when he says Ps. 6:2: "O Lord, do not punish me in your anger, and do not chasten me in your wrath. As if he wanted to say: "Punish me, I am well content, I also want to suffer gladly that you chastise me, but do not do it in your anger and wrath. So Jeremiah Cap. 10, 24. prays for himself and his people: "Chastise me, Lord, but with moderation, and not in your anger, lest you wear me out." He therefore holds judgment against the wrath of God, so that we may be disciplined and corrected, but with moderation, and so that we may be blessed.
Now one could think of many more reasons why God punishes and chastises us after we sin without ceasing, and cherishes and keeps the original sin in us, which is followed by death. But God remits eternal punishment to those who believe in Him, and changes it into such plagues and punishments as we have told you, which concern only this temporal life, and are useful and serve us, because they either prove us, or humble us, or improve us, or glorify God's glory. Therefore, we should bear them patiently and give thanks to the merciful God that He chastises us with moderation and not in anger, so that we may persevere in the fear of God and be saved.
V.20. **And Pharaoh commanded his men to go over him, and his wife, and all that he had.**
826 L m, 178-180. interpretation of Gen. 12, 20. cap. 13, 1. 2. w. 1. 1241-1218. 827
- Such a fast leave and escort, so here Abraham is assigned, indicates that Pharao was frightened hard about such plague. For he sees that it could easily happen that Abraham, as a stranger, would be harmed by his people; and because he finds that he is thus punished by God for having taken another man's wife, he fears that more such plagues would come to him if Abraham were offended by one of his own. Therefore, he commands him to leave Egypt with his possessions and goods, and gives him an escort so that he will not come to harm or danger on the way. Thus it is seen that God is the protection of those who hope in Him. He tests the faith and lets go of temptation; however, he does not abandon his own, but helps in the end and redeems them with honor and at the same time to the great benefit of other people.
(320) It was a grievous trial that Abraham was deprived of his wife. But see how much benefit has followed this promise. The king will
Abraham, however, is not only not harmed, but is also left there with great honor and a stately royal escort.
Therefore, his faith, which had previously been somewhat weak in times of need, was strengthened. He would have been content if he had been left alone unharmed. Now he comes enriched with his entire entourage and a public escort. He could hardly have wished for such an honor.
By this, God wants to show and prove that He cares for all and takes care of those who place their hope firmly in His mercy. Therefore, we should also learn to be obedient to God, and gladly suffer His counsel and will over us with certain confidence and hope of a glorious redemption, which we will surely find at last. For this cause the Holy Spirit has written for us such a glorious history that we should work out our salvation in patience and hope, amen.
The thirteenth chapter.
First part.
OfAbraham's Wealth and Transactions on His Tires.
I.
Abram went up from Egypt with his wife and all that he had, and Lot with him, toward the south.
1 In the beginning of this chapter is something dark this, so Moses writes: Abraham went from Egypt to the land of Canaan. Therefore it is asked: How could Abraham have gone at noon, after the land of Canaan was situated after midnight? This is easy to answer. Because
Moses does not speak of Abraham having gone such a way to Canaan, but speaks of his having remained, after his return from Egypt, in the place that was situated in the south of the land of Canaan; that he thus gladly moved around the nearby places of the land from which he had gone. And so this piece also belongs to the example of patience and constancy, yes, to the example of a very certain and firm faith in the promise of God that his seed should possess the land of Canaan: about this the holy man held firm and did not allow himself to tire so much.
V. 2. Now Abram was very rich in cattle, silver and gold.
828 L. m, 180-182. interpretation of Gen. 13, 2. ". 1, 1248-1251. 829
2 The Hebrew word cabed, which we have translated rich, does not actually mean rich, but weighed down and loaded. And Moses tells here three kinds of goods: cattle, silver and gold. The word mikneh comes from the word that means to acquire, to buy, to possess. The word mikneh is commonly used to refer to livestock, as in Cap. 46, 32, Joseph instructed his father and brothers how they should answer the king if he asked what their food was, namely, that they were homines mikneh, "people who handle livestock," and Ex. 12, 38: "sheep, cattle, and almost much livestock." Jerome has interpreted it: various kinds of cattle, so that it would be a generic word, which denotes the small cattle, so one calls herd.
- Abraham's great faith is praised here again, that he is loaded with such a large number of servants and drags all kinds of livestock with him, and yet he can travel so much with them. Undoubtedly, the gold and silver were a gift from King Pharaoh, so that God, according to His miraculous counsel, relieved him of such long hardships and wanderings.
(4) For the first thing Moses remembers here is that Abraham was very rich and carried gold and silver with him to comfort himself and the others who were strangers with him. And so God is wont to do at times, that even in the midst of misfortune and hardship He showers His own with temporal goods and blessings. For if there were no comfort in the midst of adversity, but only struggle and fear, faith would be lost. Therefore, God allows us to breathe again at times and soothes our sorrows and miseries with comfort, just as we refresh those who have become weak and feeble from work or illness with a drink or spice, so that they do not die.
(5) And we should remember this example in our troubles, so that we can bear our present misfortune patiently and wait for comfort in faith, since God is faithful and provides that we can also escape and be rid of temptation. But the true salvation comes
We will be able to do this when we leave our old hut and move out of this life.
(6) But before we come to this perfect redemption, God often comforts our sorrowful and anxious hearts by giving us physical and temporal goods as a testimony that God does not forget His own, and that these are certain rewards for being pious and godly. Just as it was a great trial for Abraham to have his wife Sarai taken by such a mighty king, it is also a great consolation that Sarai suffers nothing contrary to her honor and discipline, and that Pharaoh lets Abraham go with wonderful gifts and riches.
(7) But this text has often been mastered by philosophers and monks, who have raised many questions as to why the Holy Spirit wrote such a thing about Abraham, that he was rich or very loaded with cattle, gold and silver. For both parts hold that such a holy man should not have had wealth, but should have lived in poverty, especially because he had to wander about in misery and have all his hope in the mercy of the one God.
8 But we should know that these things were not written for Abraham's sake, but for our instruction, punishment and comfort, as Paul says in Romans 15:4 and 2 Timothy 3:16. For the Holy Spirit has seen that in the hearts of men there are strange and peculiar thoughts about godliness, which were not brought into the church in our time only by the monks and Anabaptists, but have been in all ages. Thus the philosophers have meant to get a great name by despising money or goods and pretending to be beggars; as the monks also did, who were therefore a much more pernicious pestilence, by teaching that such beggary was divine service: so the Anabaptists did not have them either for Christians who have something of their own.
9 But even worse are the Jews, who abuse these and other such sayings of Scripture to whitewash their
830 L. m, 182-184. interpretation of I Genesis 13, 2. W. 1. 1281-1254. 831
They are as greedy and usurious as if Abraham had acquired such money and goods among the pagans. And it is no wonder that they abuse this holy patriarch, because they expect nothing else from the Messiah but wealth and power; so that at the same time the monks, Anabaptists and Jews run and sin here: the monks and Anabaptists by abstaining too much and rejecting money and goods; but the Jews by taking too much and usury.
(10) And all this shows that the highest ignorance is in the hearts of men, who not only do not know God, but also do not know the creatures. The philosopher Crates will put away goods; Spielet goes begging; the Stoics say that wealth is not good 2c. But what causes have they? None other than that they saw that money and goods made people worse. Therefore they thought that they should be advised to condemn wealth and abstain from it altogether. So when the monks saw that riches and worries of this world take over many people, they thought they could be safe from such vice if they left everything, ran into the monasteries and abstained from all worldly business. And this delusion was strengthened by the fact that they publicly taught in churches that man had a right will; therefore they all thought that if they could avoid such incentives to evil and withdraw from the world, there would be no danger.
(11) But, as I said, this was the highest blindness and most shameful ignorance, namely, that they transferred the vices that are in man from man to the creatures, which are good in themselves and are God's gifts. For a distinction must be made between the good and the man who has and possesses it. The good that is possessed is as it was created by God; but the man who possesses it is not as God created him, but has become much different through sin; therefore the defect is not in the good, but in the man who possesses it. The blind and foolish people did not see this.
(12) They have also taught that this is chastity when one is in fellowship.
with virgins or women. So they thought they would be wise to deprive themselves of things so that they could sin, but they were deceived by this false principle, because they thought that man was good in himself and that his natural powers were still intact and perfect, but they found out for themselves that they had never been less chaste than when they had been all and without women.
I do not consider St. Francis to have been evil at all, but his works show that he was a simple man or, to tell the truth, a fool. For this law or rule he gives, that his monks should live according to the Gospel; but the Gospel sets this for the most perfect rule, if one sells everything and gives it to the poor. Would he not therefore be worthy to be counted among the foolish philosophers who have thrown away goods and riches, rather than to remain among Christians, because he claims this to be the core of the whole gospel, when the gospel teaches us of much greater things, namely, that we should recognize our sin and hope for its forgiveness through the merit of Christ?
14 The good father St. Francis does not see this, but thinks that in the Gospel a new law is presented as from the Republic of Plato, that one should sell what one has; and yet we see how the world has put up with such a foolish teaching and accepted it with great applause. If the story of St. Francis is true, he begged bread and other necessities of life and then distributed them among the poor. But look at his descendants, whether they have not rather cared for themselves and their kitchen than for others.
(15) That John, the twenty-third pope by name, condemned the Franciscans, he did not do so in the opinion that we do, but in a public edict proclaimed them heretics and stiff-necked people who said that Christ and his disciples had nothing of their own;
832 " ui, 184-1". Interpretation of Genesis 13:2. ". i, 1214-1257. 833
He also exercised great courage and tyranny against the poor of Lyons, who pretended to follow the Lord Christ, who had also been poor. For he had many of them burned.
16 For he saw that the popes not only made themselves hated by others because of their power and wealth, but would also be considered ungodly if their lives, which had nothing, were considered holy. It also helped that those poor people in Lyons publicly attacked and punished the popes, as if it were not their due that they should have wealth and goods.
So John XXIII proclaimed wealth and property to be right and condemned the mendicant orders, but much in a different opinion than we do. He did not care about religion, but because he was rich and powerful, he did not want to be considered unholy. Therefore the Franciscan monks, because the pope dealt so cruelly with those at Lyons, were deterred by the danger, and no longer punished the popes' avarice, but, as the saying goes, muddled among themselves like asses, praised the popes and were praised by them in turn.
(18) Therefore, such examples of Scripture can be useful in preventing and nullifying such error. For they teach us that there is no fault in riches and other things, as good and true gifts of God, but in the people who possess and use them.
- and he is not only a good philosopher, but also a good theologian, who does not reject or reprove the things God has created and given, but punishes the wrong use of them; as the 62nd Psalm v. 11. says: "If riches come to you, do not set your heart on them," as if he wanted to say: riches are good, but take care of your heart, so that it is not evil.
20 Thus it is not evil to look upon a woman, who is a good creature of God; but there is sin in the heart, which looks upon a woman, who is not thine, to desire her. Therefore, the monks who, in order to keep chastity, do not look at a woman, and who are in
When a man closes the cloisters and has an impure heart, he is most likely to feel a lewd impulse when he is alone; so that fornication cannot be prevented by avoiding women, and sin cannot be avoided by abstaining from things, but rather by dealing with them and using them properly, as experience shows. For if a young man cannot have a virgin whom he loves, he often goes mad and unreasonable about it; but if he can obtain her, he grows weary of her.
(21) Wherefore take heed that thou be first pious, and bring to the use of goods or other things a pure heart; there is no fault in the goods themselves, or in the things that are used. Those who do not do this are like that fool who did not stand up straight in the sun and was very angry because he saw his shadow crooked and bent over. In the same way, they do not see that the fault is in them. Therefore, if they want to abstain from using creatures, they are much more tempted to do so than those who have and use them.
(22) Thus the eyes, hands and feet are God's gifts: therefore, if you burn and desire a virgin whom you are looking at, it is not the fault of the eyes, but the sin of the heart. Would it not therefore be the greatest folly if you were to gouge out your eyes for this reason, so that you could no longer look at a virgin? For by this the heart is not purified, but is ten times more provoked to lust and fornication; as the poet says: "What is forbidden and denied to us, we strive for, and what we cannot have, we desire.
(23) Therefore let us leave off such monkish and foolish thoughts, and when we are called either to the marriage state, or to other things, let us not think that there is any sin or fault in the use of the things which are used; but if there be any fault, it is in the heart: then let us see that the same be right, and all shall be well.
24 Some great philosophers have considered it a praise of wisdom that they have been inspired by
834 L. m, 136-iR. Interpretation of Genesis 13, 2. W. i. 1287-isss. 835
have withdrawn from worldly offices. But Aristotle judges and says much better: "The office discovers and points to the man"; and, as one knows, one is used to say: A lonely man is either God or a wild animal. But if he cannot be God, it follows that a lonely man is a wild animal. Paul says in 1 Corinthians 7:31 that creatures were created to be enjoyed and used, and therefore they should not be rejected or fled; just as the Holy Spirit here testifies about Abraham, that he was very rich and loaded with cattle, silver and gold.
(25) Now if throwing away money and goods and going begging were a virtue, Abraham would be praised unfairly here. But he remains in the government and use of the creatures, and makes it his primary concern that his heart be pure; he also does not exalt his goods, does not gather them up and cherish them as a miser, but is mild and hospitable, as the histories written about him below testify. And because he is thus without vice and change, he uses the creatures with the fear of God, in faith and holiness.
(26) Do thou also, if thou be in matrimony, or in public office, or whatsoever thou be; so deal thou rightly with such things as wife, children, marriage, or office, and others, which are good in themselves, as thou useest the eyes, ears, and tongue, which are members created and given of God.
In the schools, philosophers and theologians often used this saying: What is outside of us is none of our business, and from this they concluded: Money, goods and such things are outside of us, therefore they do not concern us. Such sophistry has a good appearance, but it is harmful and ungodly. Therefore you say: What is apart from us belongs to us most of all; for God has said Gen. 1, 28: "Rule over the fish of the sea, over the birds of the air, over the earth, and over all that is in it." Now among such goods and gifts are silver and gold, which you shall use, but so that your heart may be pure, that is, without avarice, injustice, violence and other vices.
First, use them for the benefit and need of your household, so that you will not be worse than a pagan, 1 Tim. 5:8.Then also for the benefit and service of other people; and beware of it as of a noxious pestilence, lest you hurl and throw away your goods, as the foolish Crates did, or think it not good and useful, as Epictetus and the Stoics thought; but rather hold that such gifts are not only useful, but also honest, and created by God to be pleasing and comforting to the saints at times in their sorrow and misfortune, as we hear here from Abraham.
29 But against this they say, "This applies only to the Old Testament, for Christ and the apostles taught differently in the New Testament. For Christ says Matth. 19, 21: "Sell what you have and give it to the poor"; item Matth. 5, 3. 6: "Blessed are the poor in spirit; blessed are those who hunger and thirst" 2c.; and Paul 2 Cor. 6, 10: "As the poor who have nothing and yet have everything". For such proofs and arguments do the mendicants and voluntary poor bring before them, wherewith they deceive themselves and others; though they be vain sophistries, and not thorough proofs. For though Christ might be said to have been poor, yet he had a bag, which Judas had under his hands: from which it follows that he had something of his own, and that he had received of that which was his own.
30 Knowing this about Christ, who is the head and Lord of us all, what new thing does the wretched Franciscus pretend, that he does not want to have anything of his own, that he forbids his brothers to touch money, and yet is content in the meantime to use other things, in whose abundance money is easily forgotten?
But what is the use of many words? Folly and hypocrisy must be punished. Therefore, one said not badly: He wonders what kind of people there are who do not attack money; for such must be enemies either of God or of the authorities, or of both at the same time; they must be enemies of God because they despise His creatures; the
836 " m. 1S8-1S1. Interpretation of Genesis 13:2-1. W. I, I2SS-1262. 837
But the authorities said that they were afraid of the images of the princes on the coins, while they were not afraid of golden goblets and silver images, but attacked them. And who would not notice such a gross error and glittering? And yet they have deceived the whole world with it.
(32) But such examples warn and admonish us to be all the more diligent in keeping our word. For this is the only way that we will not be deceived by such color and glitter. For why would we prefer Franciscus to Abraham? Would we do it because Franciscus has nothing to do with money, but Abraham, as Moses writes, is loaded with silver and gold? If gold and silver are evil creatures in themselves, then those who abstain from them are praised; but if they are good creatures, both of which we can use for our neighbor's needs and for the glory of God, then he who abstains from them as from evil creatures must be a fool, even an ingrate against God, because they are not evil, even though they are subject to vanity and evil. Correct your heart and use such things with a pure heart.
If God has blessed you with wealth, thank Him for it and see that you use it properly; but if He has not given it to you, do not be stingy about it, but be patient and trust God enough to give you your daily bread, and be careful not to judge or condemn, like the desperately wicked monks, those whom God has blessed abundantly.
For nowhere did Christ forbid that we should not use his creatures; but this he commanded, that we should take heed to our hearts and minds, and rule them aright. For he is the master of the Holy Spirit and also had something of his own; as the evangelists testify, who say that Judas had the bag and the money, John 12:6. Paul also worked with his hands, 1 Thessalonians 2:9, so that he might feed on what was his and not on other people's good. Therefore, let the monks with their false piety and foolish hypocrisy go away.
II.
V. 3 And he went on and on from south to Bethel, to the place where his tabernacle was first, between Bethel and Ai.
(35) Here, as we see, Moses indicates that Abraham did not stay in one place, but went about and had many lodgings. Since at least six or seven patriarchs were still alive at that time, it is plausible that Abraham visited all of them and stayed with each one for a while. For the Hebrew text indicates that Abraham kept changing his lodging place and thus came as far as Bethel. Vajelech lemasaav, that is, he kept moving and moving and finally came to Bethel. There is no doubt that on this occasion many of the Canaanites came to the knowledge of God and accepted the right religion.
V. 4 To the very place where he had made the altar before. And there he preached the name of the Lord.
In the Hebrew text there is a clear difference between these two: "to call upon the name of the LORD" or to preach, and: "to call upon in the name of the LORD". For "to call upon the name of the LORD" actually means to ask something of GOD, to seek with prayer something from GOD 2c. But "to call in the name of the LORD" actually means to preach, to teach, to read, and whatever else belongs to the ministry of preaching. Now that Moses says here that Abraham called there in the name of the Lord, is just as much as if he said that Abraham built a public chapel or altar in the same place, preached there, and taught the right religion especially to his servants, and then also to the Canaanites who were nearby and gathered in this place. For though the whole race was cursed in general, and separated from the pious, yet some received the word. Therefore Abraham was a priest and prophet of God who chose a certain place where he taught, called upon God and sacrificed.
- for such is actually part of the office
838 L.m, 191-IM. Interpretation of Genesis 13, 4. W. I, ISS2-I2W. 839
of a priest, which we also administer by God's grace, so that God may have His church among us. For such services must remain from the beginning to the end of the world, although when it comes to the end of the world, with such great wickedness and perverse nature of the world, the very few will keep them.
38 Let this be enough to remind us what it means to "call upon the Lord" and "to call upon the name of the Lord. Now if anyone would argue that both are one thing, I will not be great against him, because the two things, preaching and calling, are bound to each other by nature. For where the people are not first instructed by God, it is impossible to pray; indeed, no one will be able to pray properly for himself unless he first preaches to himself either the faith or some other saying in Scripture about God's goodness, as He not only commanded to pray but also promised that He would hear; and through such a preaching, which one does for himself, the heart is moved and awakened to prayer. All this is done publicly in our churches, where we do not have silent services, but where the voice of the holy gospel resounds for and for, so that people may be informed of God's will.
39 Prayer or thanksgiving also comes with such sermons. Paul's 1 Cor. 14, 13. says that the church should first be taught and admonished, after which they can give thanks or call on God. And Zechariah Cap. 12, 10. promises that God will pour out the spirit of grace and prayer. Now the Spirit of grace teaches us how God's will is against us, praises God's grace and mercy, and awakens us to faith. This is followed by the spirit of prayer, for those who know that God is reconciled and gracious to them call upon Him in their distresses with a certain hope that He will save and preserve them; so that preaching and prayer are always together.
40 Now Abraham is praised here because he did not do this in a corner, but out of fear of the threat of the heathen, or because he did not do this in a corner.
but in a public place, so that with his and his own example he might also bring others to the knowledge of God and the right worship. And this altar may have been under a large oak tree or on a hill, free under the sky, but covered with an Arab hut without any adornment, as a small and unsophisticated temple, which nevertheless pleased God for the sake of pure doctrine and prayer.
In our time, we see deliciously and magnificently built churches adorned with all kinds of splendor and ornamentation. But, dear God, what kind of preaching or praying is going on in them? You hear the devil's teachings in them and not Christ's, for nothing else is preached in them but lies, and prayer is blasphemy.
Therefore the German proverb is true: "Dark churches and light hearts are common to one another. For such a church did Abraham have, in which God's word and the right services went? In contrast, we see very light churches in our time, but the hearts in them are dark or rather blind. So it is not stones and a magnificent building, nor gold and silver that adorn a church or make it holy, but God's Word and pure teaching or preaching. For where God's goodness is praised and revealed to men, and hearts are uplifted and encouraged to trust in God and call upon Him in times of need, there is certainly a glorious temple, even if it is a dark corner, a mere hill or a wild tree; it is also righteously called God's house and heaven's gate, even if it is uncovered and stands under the clouds and open sky. Therefore, one should primarily look at how one teaches and prays there, not how it is built. For this is what God wants, that people may turn to Him and that He may be praised and glorified, which is done by word and prayer alone.
There is no doubt that Abraham also suffered the same fate as those who preach God's word rightly and purely. For the enemy of Christ, Satan, also lived there, and he attacked Abraham with all kinds of unpleasant things.
840 M. iA-i". Interpretation of Genesis 13:4-7. W. i. isss-isso. 841
He has suffered more from the countless trials and plagues that follow the word than from persecution, enmity, contempt for the word, and other innumerable plagues and troubles. He truly felt such reward for his piety; and although nothing is written about it, we know that this is the way of the Word, that where it is taught, known and preached, there the prince of the world is angered and hunted down. For these two things the word commonly accomplishes, that it praises God and judges the prince of the world and condemns him with the flesh and sin. Therefore, from this lot of the Word it is easy to measure what Abraham had to suffer in his episcopal office; but because he was chosen by God to be a bishop, he had God as his patron against such wrath and persecution of the devil and the world.
Second part.
Abraham's separation and detachment from Lot.
(vv. 5, 6, 7) Lot also, which went with Abram, had flocks, and herds, and tents. And the land could not bear that they should dwell together: for their substance was great, and they could not dwell together. And there was always strife between the shepherds over Abram's cattle, and between the shepherds over Lot's cattle. So the Canaanites and the Perizzites dwelt in the land at that time.
After the service and the sermon about religion and faith in God, which should always be the most important part, the other part follows, which is a very beautiful example of love for one's neighbor and patience. For it was no small tribulation that in the midst of the unknown peoples, necessity forced Abraham to part with his most faithful companion and dearest cousin.
45 For a faithful and good friend is the most precious treasure and good in the whole of life, not only for the sake of common and bodily things.
For this reason, not only because of danger and distress, in which one friend can comfort and help another, but also for the sake of spiritual temptations. For although your heart is comforted and strengthened by the Holy Spirit, it is also a great service and comfort to you if you have a faithful friend with whom you can talk about religion and hear his comfort.
(46) Who would not consider this a heavy cross and a great misfortune, that Abraham should divorce his near kinsman friend, with whom he had been so long in misery among the heathen, and lose such a faithful companion, who had stood by him in trouble and danger? I, at least, consider it a lesser harm to lose all his goods than to be deprived of a faithful friend.
47 For we see that Christ, when he is distressed and afflicted by the temptation in the garden, seeks comfort from three disciples, Matth. 26, 40. 28, 15, Paul sees that some brothers are coming to meet him, he gains courage and comfort as soon as he looks at them. For he who is lonely and has no acquaintance around him is hurt by loneliness, and even though he can encourage himself against it and fight against it, it will be very sour and difficult for him to overcome it.
(48) But all this is easier where one has a friend or brother with him, for there the promise has power, which says Matt. 18:20: "Where two or three are gathered together in my name, there am I in the midst of them. Therefore one should flee loneliness and gladly keep company with known people, especially in spiritual needs.
(49) The text gives three reasons why Abraham and Lot had to separate from each other. The first is that neither of them could feed the land, because they both had a lot of livestock. Now Abraham wanted to be helpful to his cousin with his departure and not harmful or a hindrance.
50 The other reason is that at that time the Canaanites and Perizzites dwelt and ruled in the land, before whom they, as exiles and strangers, could not have extended their border for their convenience, but had to be content with the place,
842 n m. Interpretation of Genesis 13, 5-s. W. 1, 126S-I27L 843
which the lords of the same place had allowed them. According to the promise, Abraham was an heir and lord of the whole land, but he is still content with the rule of the heathen for the time being, and waits in patience until God drives them out of the land; he does not need his right, nor does he arrogate to himself his rule and authority, as another might have done and stirred up rebellion and war over it: but over such inequity the holy man has patience and suffers his enemy and unjust lord over him, but he remains a stranger and in misery. We should also follow this example.
(51) The third cause is that there was dissension and disagreement among the shepherds, which no doubt both masters, Abraham and Lot, endeavored to quell and resolve; but it was in vain. For the herdsmen keep their stiff-necked ways, and when they once take up hatred and enmity, they cannot be satisfied with them nor forget them. But this was a sufficient and just cause for such a parting. For where two masters' servants bear hatred and enmity toward one another, so that no counsel can be found for either of them, such displeasure and quarreling tends to cause ill will among the masters as well, and to embitter one against the other. For the need to defend and protect one's own from foreign violence befalls the Lord; so that Abraham's parting with Lot had great and necessary causes. The scripture tells this so that no one may think that friends so close to each other have left and separated from each other for the sake of small causes. Nothing more distressing could have happened to Abraham, but still he obeys necessity so that he may avoid greater inconveniences.
52 Now let us also see the commandment of love and unity. Abraham's sister's son was Lot, so Abraham was older and more respected for the promise. He was also a priest and prophet of the Lord, and lacked nothing that he could not be of respectable and honest standing.
He was like his cousin, who could not be compared to him in age, dignity, reputation and office. Is it not true that Christ commands Joh. 13, 15. ff. Matth. 20, 27, that he who is the greatest and most distinguished considers himself the least and is the servant of others?
(53) For Abraham could have insisted on his reputation and right, saying, I am the eldest, and the promise and inheritance of all this land is given unto me, and it is not given unto thee. But even though we are both strangers, for the sake of the promise I can decide which part I want: therefore you and yours seek another place, and I will remain here with my own. So Abraham could have rightly said to his cousin, "Stay in your place," for he has every right to do so. But he refrains from his right, and sets before our eyes a very useful example of keeping unity, by not acting according to the saying: The highest right, the highest wrong. For this is how Moses tells this story.
Then Abram said to Lot, "Let there be no strife between me and you, or between my shepherds and yours, for we are brothers. Is not all the land open to thee? Separate thyself from me. If thou wilt go to the left, I will go to the right; or if thou wilt go to the right, I will go to the left.
(54) What could Abraham have pretended to be more comfortable, more equal, and more conducive to peace and harmony? First of all, he holds himself completely equal to Lot, saying, "Behold, we are brothers; then he condescends to him in that he gives him the power and discretion to choose where he wants to go: so that the old father gives way to the boy, a prophet and priest of God to his disciple, for the sole reason that love may not be divided and cause for quarreling and strife.
(55) Therefore this history is well worthy of our diligence, for it teaches us how all laws and rights should be acted upon, namely, for peace, unity, tranquility, or, as we theologians say, for love, to which end they should all be applied and directed. And whoever does not direct the laws to this end, or understands them in another way, misses far;
844 L. Ill, 1S7-1S9. Interpretation of Genesis 13, 8. 9. W. I, I272-I27S. 845
as we see and experience today that they are misused in many ways.
(56) For because the world is drowned in ambition and pride, and knows itself to be very wise, love no longer has a place, but everything is full of displeasure, dissension, war and strife. For even if one would do as Abraham did to Lot and let go of his right, peace could not be preserved if one would also let violence and injustice go over him. The world is so evil and corrupt that it is not worthy of such a holy teaching.
However, the pious are to be diligently instructed and reminded that after they have known God and begun to believe, they should also learn how to behave toward their brethren and neighbor, namely, that they should yield from their right according to Abraham's example; for the purpose of all laws is love, peace and unity, to which all worldly rights and laws, be they what they may, are to be directed and guided, and are not to be considered equal to God's commandments.
(58) For the divine promises, item, the sacraments, cannot be relaxed about; for they are the words and works of God, so that God declares to us what he will do to us if we accept and believe his promises. Therefore, it would be a sin to diminish them, to interpret them differently, to direct them, or to change them, as the pope did when he stole and tore the chalice from the Sacrament of the Lord's Supper.
(59) But the goal of all temporal and corporal laws is love: for this reason one should keep them so that one does not sin against love; as Abraham says here, "Let there be no strife," but that Abraham and Lot remain friendly and loving cousins among themselves. So where common peace is in danger, let love be queen and master, softening the laws and guiding them to peace.
60 But not just anyone can do this; it requires special people gifted with great gifts. For, as we see, even the teachers of the laws disputes.
But the church and the masters themselves do not love and agree with each other, but insist everywhere on the strictness of the law and on every title and point; therefore they are not worthy to come to such a Christian knowledge. In the church, however, we teach pious and kind-hearted people in such a way that we do not insist on our right strictly and according to strictness, but that we govern, judge, alleviate and direct the laws according to what is conducive and beneficial to the common peace and benefit.
I must give one example: The Carthusians have a rule and law that they must not eat meat all their lives; now, if one were to fall ill or otherwise, because of weakness in his health or because of unaccustomedness, could not always eat fish and tolerate it, and would thereby endanger his life, the monks would insist on their rule and law without any mitigation and equity, so that even if they could live and endure the poor man's life with a morsel of meat, they would not do it. Which then means to press for justice without mitigation and palliation, forgetting that the purpose of all laws is love. For this reason, Gerson and others have justly attacked and punished such severity.
(62) And this is the vice in all monasteries, that one must keep one habit in order with eating, drinking, and other things, without any concern whether one can be healthy, regardless of the fact that not all are equally strong and skilled, but as far as the body and nature are concerned. One is very unequal to the other.
When I was young, I saw many Carthusians in Erfurt who should have been strong and young at the age of half an age, but were exceedingly pale and walking on the staff; when I wondered about them and asked, "How did they come to such premature weakness and old age? But do you not sleep? I said, and they said they were not allowed to.
64 For this reason, the religion of the monks and the clergy is such that it does not show equity, relief of the rule, or compassion. For this reason it is the most unjust and unjust of all beings; for
846 ". m. 199-201. interpretation of I Genesis 13:8, 9. ". I, IS7S-1277. 847
in which neither the purpose of the laws nor love is considered or thought of, but the body is also not spared, as Paul says Col. 2, 23. Therefore Terentius rightly and truly said that the exact, strict and true law is the highest injustice and violence. For God does not want anyone to become a murderer in his own body, but wants him to be spared, even to be governed by it and to abide by it, so that he can fulfill his profession and serve his neighbor.
(65) Therefore, they are foolish rulers and lawmakers who do not see what the primary use and purpose of the laws should be. For just as medicine should serve to preserve the health of the body, to restore it and to help it, and should not proceed too strictly and harshly with its order and statutes, of which it has many, but should take into account each body's ability and constitution, so that where one's body and nature are too weak, the medicine will be alleviated; otherwise it would not be a medicine for the body, but a poison; and again, where one's body is strong, stronger and stronger potions and medicines should be given to it: So in worldly government, one should see and strive primarily to preserve the common peace. For if a ruler or sovereign wanted to punish the crimes of his subjects in such a way that he would give cause for revolt and rebellion, it would be better for him to see through his fingers and let the sins go, than to punish them. For what is the law if it is not used properly, if it does not fulfill its purpose, but everything comes to ruin because of it? But, as I said, such moderation requires a special prudence.
(66) An authority and ruler, they say, is a living law; but theologians say that the law is the counsel of a wise man. For although a law is prescribed and given, it requires understanding and reason to guide and use it in all kinds of dealings, since it is impossible for an authority who gives a law to see and consider beforehand all the common and individual dealings that may occur, for they are innumerable.
Whenever a law is thought of for this reason, the theologians believe that it must include and include the counsel of a pious man who, in the cases that subsequently arise, can guide and govern the law in such a way that it is not harmful, but so that the right purpose of the law is always preserved, namely, that it brings benefit and preserves common peace. For if a law is against love, it is no law; for love is a mistress of the law, and as soon as anyone wants to follow it without moderation, it calls the law to silence, as it teaches to proceed not with right but with wrong in some cases.
Therefore, in the German proverb, it is said that a young doctor must have a new churchyard; of a young and untried jurist, that he confuses everything in strife and war; of a young theologian, that he fills hell with souls. For all such, because they do not have the experience which alone makes them wise, they judge and do everything according to their laws and rules; therefore they run a" and err to the great harm of many people, body and good.
69 Therefore learn from this that love and peace master and govern all virtues and laws; as Aristotle very finely disputes about the alleviation of laws and equity. Augustine also does not teach like the foolish Carthusians, but says: "One should not clothe, feed and govern everyone in the same way in a whole group, because they cannot all be equally strong and skilful. This is wise and well said.
70 For Augustine did not create such a monastic life as monastic life is now, but a society of learned people who pooled their wealth for the common good and learned with one another; and in this group he did not maintain an arithmetical relationship, whereby one takes it very precisely and distributes the wealth evenly, but a geometrical one, whereby one considers the individual and takes the circumstances into account.
71 Therefore, this example should be well remembered and kept, so that I may also learn.
848 m. 2V1-S0S. Interpretation of Genesis 13:8-10. " 1. 1S77-I28I. 849
Abraham does not consider how old he is and how much prestige, honor and authority he should have in the sight of Lot, but he only considers that peace and unity may remain and be preserved.
If he had taken counsel with a young lawyer or superstitious theologian, for example, he would have held him to it and admonished him not to relent or give way, but to insist on his right and hold fast; for the promise of the same land had been made to him, and he should keep it and defend it, and not burden his descendants with a perpetual servitude. Such things have a semblance, but because they are useless and unhelpful for peace and unity, they should be rejected and considered as the most unreasonable advice, even though they may seem to have been taken out of the rights themselves.
- That Abraham, then, as a holy and godly man, should depart from his right and consider how to maintain unity; for to this end Paul exhorts us, Eph. 4:32: "Be kind to one another, affectionate, forgiving one another. And Phil. 4, 5: "Let your kindness be known to all men." Now gentleness actually means yielding and giving way from one's right, so that unity may be preserved, which is necessary in every way in all of life; for where one drives with the sharpness of the right, there is the highest disunity.
- also know that this is said of external laws and of this temporal life of ours, but not of the laws and commandments of God, nor of his promises or sacraments; for you must be the highest law according to opinion and all words; as it is written Matt. 10:37: "He who loves father or mother more than me is not worthy of me. But in all that we call and command, let love remain as a master in all laws and dealings, to be looked to and followed above all. In order that Abraham may keep this love, he lets his cousin Lot leave him with great sorrow and heartache. For although they were separated from each other in a physical way, they were
They are closest to each other in one spirit; Abraham held this higher and dearer than all goods and riches.
Third part.
Of Sodom, the Sodomites and Lot's domestic works.
I.
V. 10 Then Lot lifted up his eyes, and looked upon all the region of Jordan. For before the LORD destroyed Sodom and Gomorrah, it was full of water until he came to Zoar, as a husband of the LORD, like Egypt.
It seems as if this text has nothing special to learn, but only reports how Lot separated from his cousin Abraham, and what this country was, in which Sodom and Gomorrah had been. He calls this land a plain, but not as if there were no other plain along the Jordan (which runs around the whole land of Canaan), but that this land, in which Lot remained, was a very fertile land on the other side of the Jordan to Egypt and therefore far surpassed the other regions. And Moses shows how it was so fertile by saying that it was full of water because of the Jordan before Sodom and Gomorrah were destroyed; for after this punishment the same land took on a different form, which God, out of special counsel, had Moses indicate here. For he adds that this land, in which the five cities had been, had such a nature that it might have been called a garden of God, that is, such a place in which God would dwell and in which He would delight, and which would have abounded in all kinds of beautiful and very good plants and fruits.
- I also know the Jews' interpretation of the Garden of God: for they say that the Garden of God, the Cedars of God, the City of God are called from their excellence, as Jon. 3, 3. says: "Nineveh was a great city of God", that is, it was an excellent and glorious city; and Psalm 80, 11. says about the Cedars of God, about which the
850 L. IN, 2VS-A". Interpretation of Genesis 13:10, W. 1:1281-1281. 851
Jews make such an interpretation that in the land of Judah the shrubs and vines grew so tall and high that they could have been like the great cedar trees; and Psalm 104:16: "the trees of the LORD," that is, great trees.
The Jews invented this interpretation out of their great wisdom and innate hope, as if they alone were called God's people and not the Gentiles. Nineveh, they say, cannot be called the city of God because God dwelt there, as he dwells with us at Jerusalem; but it has another meaning, and Nineveh is called a city of God because it was a glorious and great city. But this gloss and interpretation is void; we know that GOD is GOD to the Gentiles, even temporally. Therefore, Nineveh is called a city of God, because God has given it His blessing, increase and improvement, and provides for it and governs it.
78 These are called God's trees, which God created and for which He waits, giving rain, sun and wind, from which they grow and increase, even though they are in the possession of the wicked. And it is no small comfort that God orders, maintains and protects the regiments, and that they do not, as we commonly think, improve or fall of their own accord. The pagans neither recognize nor see such a government of God, but let themselves dream that the regiments are ordered and governed by their own skill; just as Hannibal believes that he overcomes the Romans with his great courage and special skill, and Alexander attributes his good fortune, so that he accomplishes everything, to the great gifts he has in himself. But this is only a larva, which we see alone, but God's order and government, so that the regiments are either ordered or destroyed, we do not see.
79] This is the right understanding, that Nineveh is a city of God, item, the trees are called trees of God; for they are governed and maintained by God, so that they increase and become great. For though they may be served by human maintenance and skill, all this would be in vain unless God's blessing were added to it.
would come. So tell me, who tills and maintains the bushes and forests in the great deserts, where people rarely come? Thus Christ says Matth. 5, 45: "Your heavenly Father makes his sun rise on the evil and on the good." There he calls the sun of God the sun, which he created for the refreshment, life and increase of the creatures.
So here God's garden is not called, as the Jews fantasize, a great garden, but one that is built, made fruitful and blessed not only by human hands and diligence, but by God. Now it is said that there are still some traces of such gifts; for in the region of the Dead Sea grow very beautiful apples, which, however, are full of ugly stench and ashes when they are opened, no doubt because they are supposed to be monuments to the sins and wickedness that were practiced in the same places in ancient times.
81 Therefore these are my thoughts, that in the same place was paradise, and that after the flood there remained a piece of the former rich blessing of God; which, however, for the sake of the wickedness of the people, was also lost in the end. For this land, in which Jerusalem and the Dead Sea were, was also counted to the tribe of Judah after the death of Moses; and it rhymes finely with each other, that in the very same place, where sin, committed at a tree, has corrupted man, again at the tree of the cross the same sin, committed at the first tree, would be swept out and paid for, and thus through the Son of God innocence and eternal life would be restored to man.
82] So the same region on this side and on the other side of the Jordan was a very beautiful and pleasant place, and as it were a small remnant of the former paradise; and even today there is no place in the whole world where balsam grows, except for two gardens on the Dead Sea in the region of Engeddi, which is near this region, which Moses here calls a garden or paradise of God, because God had given this garden and its fruits special power, form and beauty. Other gardens are also
852 L. m, 2W-207. interpretation of Genesis 13:10-13. W. i. 1284-1207. 853
beautiful, but when compared to the Sodomite land or gardens, they are found to be the gardens of men and not of God.
For this reason, this history is also worthy of careful consideration, so that we may learn from it what an abominable thing sin is, by which we see that this garden of God has become hell itself for the sake of man's sin; for what is the Dead Sea but hell itself? since it is a terrible pool of pitch, into which is swallowed the most beautiful flowing water of the Jordan, which in Abraham's time made the same land watery and fertile. Of all this we read nothing in the historiographers; therefore we prefer it to all Moses, who did not insert this description of the same land into this text without reason.
Now Moses compares this region also to the land of Egypt, which is also watered by the waters of the Nile and is praised for its very great fertility; but without doubt it is no longer such a blessed land at the present time, but has lost much of such blessings because of the sin of the inhabitants. For sins not only hinder and hinder the blessing of the land, but even take it away; as we have learned that in our time the Thuringian land is almost becoming vain stones and barren.
So the Holy Spirit wanted to introduce this description of the land of the Sodomites on the occasion of the history that follows, so that he might remind us of the wrath of God and the curse that follows sin, and so that we might know the difference, namely, what kind of land it was before the sin and what it became after it. For this saying is true: "If the people is cursed, then the same land is cursed." For where God blesses most, people curse most by abusing the blessing, and not only become lazy and indolent, but by doing nothing, they gradually become accustomed to doing evil.
- All this is the fault of original sin, which so defiles and corrupts the hearts of men that they better understand all kinds of evil.
for God's blessing; as Moses also laments and cries Deut. 32:15: "When Israel was fat and full, he became horny. He has become fat and fat and strong, and has let go of God who made him. He despised the rock of his salvation"; as this text also indicates that in the best and most beautiful part of the earth there were the very poorest people.
(v. 11, 12) Then Lot told him all the region of Jordan, and departed toward the east. So Abram dwelt in the land of Canaan, and Lot in the cities of the same region, and pitched his tents in Sodom.
(87) So Lot, having the choice of Abraham to dwell in what place he pleases, takes the best of Jordan; but Abraham occupies the region on the right hand of the cities of Bethel and Ai, which are some miles distant from Jordan, where Sodom was.
Now one is not to understand this text in such a way, as if Lot had taken the same whole country; because Moses speaks only of the choice, that Lot had chosen such country, that he wanted to see a dwelling and a permanent place in it; but it was still uncertain, which place should be granted to him.
(89) For it seems credible that this holy man traveled through the five cities and could not find a place to stay anywhere except in the near region of the Sodomites. But Abraham remains in the land of Canaan, because it was promised to him. Now the five cities were separated from the land of Canaan, and they were to be destroyed, but the land of Canaan was to remain standing.
II.
V. 13. The people of Sodom were wicked, and sinned greatly against the Lord.
(90) A fine praise is that of such a noble and blessed land! Moses called it a paradise of God, and compared it to the land of Egypt; but who are they that dwell therein? Wicked knaves
854 L m. "7-s". Interpretation of Genesis 13:13. W. i. E-isso. 855
and great sinners. So that in God's paradise dwell the children of the devil, and in the best and fattest places of the whole earth dwell the very worst and most shameful people.
- But why this? Because we learn that God has a way of doing and giving the very best to the worst people. And this is the most grievous trouble, so that the patience of the saints may be distressed, not to mention the worldly wise and philosophers. That is why the 73rd Psalm v. 3, 4, 5, 6 says: "I was displeased with the glorifiers when I saw that the wicked were doing so well. For they are not in any journey of death, but stand firm as a palace. They are not in misfortune like other people, and are not afflicted like other people. Therefore their defiance must be a delicious thing" 2c. And v. 14: "I am afflicted daily, and my punishment is every morning."
Thus, God gave Alexander and the Greeks, who were the very worst people, dominion over the whole world, and after the Greeks, He gave it to the Romans, who were right Epicurean people. So we see that the Turks have great victory and luck. And after the Epicurian Romans are punished, there are still in Europe some nations, which with all kinds of shameful vices, pride, envy, tyranny far surpass all other people, and yet live in the very best and fattest lands, which are like a garden of God. From this, then, reason is given great annoyance by God, so that it accepts that God does not ask anything about the world and people.
Now we are to consider that this does not happen by chance or without the special counsel of God, but it is God's will that makes fools of the world, so that they still debate whether what is a useful and pleasant good is a righteous good. And if the Stoics freely confess that it is not a good, whether they consider it to be preferable to evil; but the Peripatetics, whether they say that it is a righteous good, still allow themselves to be annoyed by the fact that it falls to and befalls the very worst. For reason is capable of overcoming this annoyance of the
She does not want to come to an inequality, but since she knows that this region is a beautiful and glorious garden of God, she thinks that not unrighteous Sodomites, but honest and pious people should be placed there; for she considers it an inequity that the wicked are thus graced and adorned by God, and rather leans toward this opinion that she does not consider such goods and gifts to be real goods.
- But we are to consider that such gifts are not only to be counted among those that are and are called goods, but that they are also divine gifts. For who can deny that the fine, fertile and beautiful lands and gardens of Spain and Italy are exceedingly excellent and glorious gifts from God?
But why are they given to the worst of men to use? Answer: The psalm we quoted a moment ago indicates that this question is beyond our comprehension, and tells us to look to the end of the wicked and ungodly, that though they may prosper for a time, they will at last fall into the eternal wrath of God and condemnation; but the pious and godly God leads according to His counsel, and at last receives them with honor, whether they must be here in misfortune and under the cross.
Therefore, we see from this how deeply blind our hearts are, and that when we think about this strange government of God, we are really, as the 73rd Psalm v. 22 says, as a fool and a beast. If our reason were by nature good and right, we would judge better of it; but because it is by nature corrupt and falsified, we come to such an uncomfortable and unskillful opinion that we consider things evil that we use evil, and what is good, lovely and useful in itself, we do not consider good, but bad.
No, Stoic, you do not have to get into this, but you will judge better and purer, if you judge not them, the creatures, but your own heart from the abuse of the creatures. For because it abuses the creatures, which are good by nature, you cannot judge anything from it.
856 L. m, 209-211. interpretation of Genesis 13:13. w. 1, 1290-1293. 857
The more you are, the less you will decrease, because your heart is evil and your will is not only not good but also evil and wicked by nature; otherwise it would be improved by the goods created either for use or for pleasure, but now you are made worse by them, because you are corrupt and evil beforehand.
(98) We see how many people are made worse by abundance, but this is not the fault of the divine blessing. For as a lewd woman adorns herself with gold and pearls, but these are God's good gifts, and the harlot's shame is unreasonably imputed to them: so we should judge of all God's goods and creatures, namely, that all are the fault of your lust and corrupt will and reason.
A woman's image is beautiful; that is right and is a gift of God the Creator: but I have a desire for her; is the beautiful form therefore an evil thing? Not at all, but thou art evil, who canst not rightly use a good creature. So that useful and pleasurable goods convince us that our nature is corrupt, and neither mind nor will is righteous in us; for otherwise we would use good things and creatures rightly and well.
(100) The philosophers boast much about their Crates, that he threw a great heap of gold into the sea and thereafter fed on begging; but does he not testify about himself with this deed that he has a wicked and depraved heart, since he thereby confesses that he cannot use money properly? And, my dear, what good has he done with it? Apparently he has rejected the goat and the jaundice from himself, but in the same place he has put away the greed, which is nothing else than casting out a devil and letting other seven, which are worse, come in his place.
101 Therefore, let us learn that the Holy Scriptures report that this region near the Jordan was very beautiful and exceedingly fertile; therefore, there was also an abundance of all kinds of useful and lovely goods there, ordained by God for use and not for sins. However, nature, which is corrupted by original sin, can not tolerate such
The goods that God has created and given are not used properly, so that the heart of the one who uses them is evil and wicked, and not the creatures. But if the heart is changed and renewed by the Holy Spirit, it then uses all kinds of goods, both for need, benefit and pleasure, given by God, with holiness and thanksgiving. As Paul says in Romans 14:6, 7, 8: "He that eateth, eateth unto the Lord; he that taketh a wife, taketh to the Lord: whether we live or die, we are the Lord's." For he that believeth hath all things, is master of all things, and can use all things well and gloriously.
Therefore, it is a great error for philosophers to reject creatures for the sake of abuse; for it is clear from this that just as reason does not know God by nature, so it does not know God's creatures. Terentius understood it much better, because he says that money, goods, and all that we use are like the heart of him who possesses and uses them: to him who uses them well, they are good; but to him who misuses them, they are evil: so that there is a difference among men, one is rich, the other poor. But if he who is poor has a right heart, he is richer than another who has much good; for he is content with a little, and gives thanks to God for the highest goods, as for the knowledge of God and the grace which God has shown in Christ. A rich man, however, as a poet says, is poor even when he has accumulated money and goods, and finds lack and poverty in great abundance. But where does this inequality come from? It does not come from the kind and quality of things we use, but from the fact that hearts are diverse and unequal; as Paul says in Phil. 4:12, "I am skilled in all things and in all, both to be full and to hunger, both to have plenty and to be in want." 2c.
Enough of this common doctrine, which this history holds up to us, namely, that the wicked live in constant abuse of the very best things; but those who live in righteousness and faith can use even evil things well, and all that they do is good.
858 ". m, rii-21". Interpretation of Genesis 13:13. ". i, 12W-12". 859
III.
The Holy Spirit is pleased to speak of Lot's prayers, fasting, almsgiving and other works, which have a prestige and appearance and cause wonder, and only reports the domestic works, which the common man considers small, as having no particular benefit. For what great thing is it, they say, that Lot and Abraham should separate from each other, and that Lot should choose for himself the best place of the region to dwell in?
(105) But a true theologian does not do this; he does not simply look at the mere works, but looks at the person and the heart. If this is believing, he concludes that everything he does in faith, even though it may seem minor (as these natural things are, sleeping, waking, eating and drinking, so that one, as it seems, cannot practice faith nor worship), is nevertheless holy and pleasing to God.
For although all the pious and godly have a certain amount of time in which they pray, contemplate God's word and holy things, teach and instruct their own in religion, even if they refrain from doing so and either cultivate their house and food or wait for their occupation, they remain in good standing and have this glory before God, that even these outward and worldly works, with which even the pagans, it seems, circumvent, are vain service to God and pleasing obedience to God.
Therefore, in this text the Holy Spirit describes Lot's housekeeping in such a way that it is not to be considered a divine and holy work in appearance, and yet such domestic works are superior to all the works of monks and nuns, no matter how great, difficult and apparent they may be. Lot's wife milks the cows, the servants feed the cattle, drive them to the water 2c.
(108) God praises such works and calls them the Scripture of the righteous works. For it is said here, "Lot chose for him the region of the Jordan," for he was at liberty to look and choose whichever place he wished. Here the scripture says
Not that he did any good or evil work in it, but because he walked in the faith in which he went with Abraham from Ur in Chaldea, it was a true work of righteousness, though it was a domestic work and childish to look upon.
- but all these things are reported to us, that each one may have comfort in his profession, and know that one may also do outward works of the body, that I speak thus, and not always deal with spiritual works, as the monks taught; for one must also give the body its time to rest, and care for it with eating, drinking, 2c. But even though such works have no appearance of holiness, you remain in good standing when you do them; for we see that God does not reject such unsightly and small works, but considers them worthy to be written in His book.
(110) For what believers do, though it is a free work, is pleasing to God for the sake of faith. If it is such a work that God has commanded, you have all the less reason to doubt that God will be pleased with obedience. What Jesus Sirach says about this is known: "God created man from the beginning and gave him the choice. If thou wilt, keep the commandments, and do that which pleaseth him. He has presented fire and water to you; reach for whichever you want. Man has before him life and death, good and evil" 2c., Sirach 15, 14. ff., and rhymes with St. Augustine's saying, if it is understood correctly, namely, that God governs the things he has created in such a way that he lets them have their natural and own course.
(111) That man therefore has freedom, but not so that if God commands something, he may do it or not do it; for as far as God's commandment is concerned, man is not free, but must be obedient to the word of God, or he will have to bear the judgment of death upon him. In things, however, his freedom consists, of which God has commanded nothing, but in outward works. For at the table you are free to eat pears or apples, to drink beer or wine, to dress in black or white, to eat this or that.
860 L. m. 213-21S. Interpretation of Genesis 13:13-15. W. 1. 129S-IA". 861
to another friend. In such things man has choice and discretion, and it is certain that even such free works will become God's services and please God, if you walk in faith and abide in God's commandments or in a good conscience; and such is useful to teach.
Fourth Part.
How God spoke to Abraham and promised him the increase of his seed and the possession of the land of Canaan.
V.14. 15. When Lot had parted from Abram, the LORD said to Abram, "Lift up your eyes, and look from the place where you dwell toward the north, toward the south, toward the east, and toward the west. For all the land which thou seest I will give thee, and to thy seed for ever.
(112) Moses has already spoken about the departure of Lot from Abraham to the beautiful garden and the best land, in which the most wicked people were already dwelling at that time. For this is what God does: He causes His own to be afflicted in many ways and to live poorly and miserably, but He makes the wicked fat, plump and full. By what inequality and, as it can be seen, inequity the pious are severely afflicted, but whether they should keep this comfort, of which the 73rd Psalm v. 18 says; and Jeremiah Cap. 12, 3. says that the wicked are fattened until the time when they must become a sacrifice; and Job says Cap. 21, 13. 17.: "They grow old in good days, and are scarcely for a moment afraid of hell. The lamp of the wicked shall be put out, and their calamity shall come upon them." So if you look at how the wicked will fare, you can easily overcome this trouble.
I.
Now follows the third part, in which it is written that the Lord spoke to Abraham. Now I have often admonished that in such histories or, as it is called, the sacred legends, one should refer to this piece of
that is, on God's word. And it is true that God at all times performs miraculous works that appear and catch the eye; but for us, who learn and teach God's Word, the greatest appearance and advantage should be that God speaks. For this, above all other adornments, adorns the sacred legends and sets them apart from pagan trades and stories; for this is why they are called sacred histories, that in them God's word shines. For although the history of the high potentates and rulers, such as Alexander was, is also wondrous, splendid, and mighty, and is also adorned with words and beautifully described by learned men, yet, if one compares them with the holy scripture histories, they are darkness; for they do not have the right light and are in truth nothing else than a beautiful painting, so hidden in a dark corner that it cannot be seen, yes, they are like a body without a head and like flesh without a spirit.
That Abraham's history is the most excellent, because it is full of God's word, so that everything that has happened to him is decorated and adorned, and in it, God is everywhere present to him with his word, promising, commanding, comforting and admonishing him, so that it should be seen that Abraham is God's special intimate friend. This is a great thing and well worth marveling at. For what are the victories and triumphs of all kings compared to this friendship that Abraham has with the divine majesty that he has around and with him, that speaks to him, governs him, loves him and sustains him?
When one looks at the histories of the holy fathers and thinks of this excellent gift, they will no longer be so insignificant and lowly to look at, but will surpass all monarchs and rulers, no matter how great and glorious they are to look at. They may fill the eyes with their appearance and splendor, but a heart that is well instructed sees the word of God that the holy patriarchs have heard, that God has been gracious to them and has governed and preserved them.
862 L. m, 21L-217. interpretation of I Moses 13:14, 15. w. I, IMV-1L08. 863
and grace holds it more glorious and higher than all the world's goods.
Therefore we should reflect ourselves on this holy father Abraham, who is not dressed in gold and garments, but is adorned, surrounded, crowned and clothed with the divine light, namely the Word of God. Therefore, his histories should be held in far higher esteem than all the histories of the whole world, which, when they are at their best, are only a show of works, which appear to be lovely, but are without any real fruit and benefit, and are also generally saddening and full of fear, because they do not have God's word in them (which alone is the true light that instructs the heart and makes it happy), and God's wrath and judgment are seen in them more than grace and mercy.
Therefore, it would certainly be well with us Christians and we would be blessed if we could recognize such good deeds. The pagans have countless books in which the histories are described in all kinds of languages, but we have the histories of the holy Scriptures, which are sealed with God's word. For therein we hear that God speaks kindly to men; we also see that God rules the world in a wonderful way and preserves His own in the midst of danger. And who would not say that if the Jews had known such gifts and grace, and had kept them as they should, they would not have been a blessed people? As the 33rd Psalm v. 12 says: "Blessed is the people, whose God is the Lord"; item Ps. 144, 15: "Blessed is the people, whom the Lord has chosen for him.
For this reason the Persians, Greeks and Romans may be great and famous as they wish, but they are still wicked because they do not have this grace and gift of the Word, for they not only do not have this God, but also do not know Him; so God does not speak to them, even though He gives blessings and prosperity to their government for a time.
Therefore David says Ps. 60, 8: "I am glad and will divide Shechem", that is, I will be grateful to my God and rejoice in His gifts, "for God speaks".
in his sanctuary." For this is the main thing of which he boasts and rejoices. As if to say, "This is our privilege and special right, that we have the sanctuary in which God speaks. Although other kings are more powerful than we, they do not have this gift, which we can boast of, namely, that we can hear God speaking to us through his prophets.
120 Moses also praises and extols this gift to us very highly in Deut. 4:6 ff: "What a wise and understanding people they are, and a glorious people. For where is there such a glorious people, to whom gods draw so near as the Lord our God, as often as we call upon him? And where is such a glorious people, having such righteous customs and commandments, as all this law?" This one understood such a high gift of God.
121 And if we Christians understood this great gift of ours, we would be very well off; as Christ says Luc. 10:23, 24: "Blessed are the eyes that see, which ye see. For many kings have desired to see it, and have not seen it" 2c.
(122) Yes, that I say more of this, I believe that as we now praise and glorify Abraham for this gift, so he will praise us much more in the New Testament, because he saw the day of the Lord, as John 8:56 says, but he saw it only in spirit and faith. But we see this glory and honor face to face, because we hear that God speaks to us and promises us forgiveness of sins in baptism, in the Lord's Supper, in the right use of the keys. Abraham did not have such things, but saw them in the spirit and believed.
Therefore, our glory is much greater; but because we do not respect it, nor thank God for such excellent gifts, as we should, we care more about money and goods, and also seek much more violence and pleasure. That is why the Turk, the Pope and other countless devils from Italy, Spain and all corners of the world must come to plague, torture and strangle us for the sake of this unspeakable and shameful contempt.
- Therefore, the Church of the Lord Christ is a disciple who sits at His feet and is His
864 ".m, 217-sis. Interpretation of Genesis 13, 14. 15. W. i, 1303-13". 865
The word of God is heard, from which it can judge all things, namely, how one should wait for one's profession, how one should conduct oneself in worldly offices, and even how one should eat, drink and sleep; so that we may not have to doubt in any work of this life, but may live with God's word surrounded and decided in all places, always in vain joy and light.
But, O Lord God! how little we see and recognize such great gifts, without those who have God's spirit rejoicing in them and thanking God for them; The other carnal people are ungrateful, stingy, proud, from whom even what they have will be taken away, and such punishments will come upon them that they will have to listen to Satan in Christ's stead, and for apostles the heretics, who seek their own cleverness and glory in the Word, without all the other misfortunes that are found there, where one does not have such joy and heavenly gifts, which God's Word brings with it.
- Such lamentation grieves all Christians, that with so much light and glory of the Word, most of them remain blind and love darkness more than light; For they see that from it comes all common misery and misfortune, that the Turk falls in, error and heresies gain the upper hand, item, that the pope thinks of nothing else than how he would save and bring his kingdom again into full swing, in which there is nothing but invocation of the saints, merit of good deeds, selling indulgences and other foolish works without any measure, so that he has so far kept the poor souls away from the word and seduced them. For in this such earnestness, toil and labor have been applied that there have been people who, armed in whole cuirasses, have gone on foot to St. James, to the farthest border of Spain; but when they returned, the fools did not know what they had done, suffered or acquired; which has been a righteous judgment of God.
Now such a thing, or even an abominable thing, will happen to our world when we are gone, because they do not respect this grace which Abraham desired to see; for Abraham had scarcely a drop of this treasure and riches which we have received.
in all abundance. However, it is common for the Church that the more abundantly God's Word is revealed and preached, the greater the ingratitude of the people has been; for they misuse it for their own glory and as a cover for their sins. That is why God lets us come with strong errors, 2 Thess. 2, 11, as the example of Pabst shows, who instead of God's word taught his decrees, legends of the saints and other foolish antics; because the world wants to be deceived.
(128) Therefore, in all the histories and legends of the saints, we are to look primarily at the glory of the Word, which shines and shines like the sun in the midst of heaven in these histories of the Fathers; and those who do this will be able to break through all the strange and innumerable monstrous things that are done with works at which reason alone is astonished; but on this alone they will see whether God speaks and what He speaks.
We read of St. Hilarion that he ate neither meat nor butter nor milk for three and seventy years. Such a thing seems to be a great and noble work, of which reason is almost horrified and astonished; but if you ask whether he was commanded to do such a thing by God, or whether he undertook it of his own accord? then this work, which he chose himself, because God's word as the right light is not in it, becomes vile filth, and is really nothing other than a work of darkness, especially because, as is customary, some spiritual hope has been found for it.
Perhaps God, because He is merciful, may not have imputed such foolish devotion to this pious man, so that he afflicted and martyred his body; but whoever nevertheless wanted to accept such a work as an example to follow and make a service out of it, his opinion should be completely rejected and punished, be it Jerome, Hilarion or Anthony; for these have raised such works so high and have taken upon themselves to do them. For we must keep the right test and look only to God's word, and not simply leave it at that.
866 L.m,sis-Wi. Interpretation of Genesis 13, 14. 15. W.r.isos-isos. 867
of this monstrous holiness, but ask whether it was commanded by GOD.
For when you see a baptized man walking in the faith of his baptism, confessing the Word of God, and doing the works of his profession, you may well say that these are truly holy and miraculous works, though they are small and do not appear to be so in the eyes of men.
For this reason, one should make an exact and diligent distinction between the honor of the divine word, which alone is the right light and highest adornment, and such monstrous and glittering works; for God is pleased with the works that we undertake at His command. According to appearance, Saul, 1 Sam. 15, 9, did not do evil by not strangling all the cattle of the Amalekites, but kept some choice pieces for worship; but because God had expressly commanded him through the prophet to strangle them all, God was moved to the highest wrath by this work, and this apparent work is a pure abomination, because it is done against God's word.
For this reason, the Scriptures call it very abominable to practice sorcery, idolatry and idolatry, if one does not hear the word of God, or if one does something without or against the word of God; which is truly said to be abominable, especially when one sees how common such things are in the world. Therefore Paul also warns the Colossians Cap. 2, 18. 20. warns that one should beware of those who go about by their own choice, even if their actions are to be regarded as the humility and devotion of angels; they are, he says, "the statutes of men," that is, they do not have the bright light and glory, namely God's word, therefore one should flee and let them go and not take them for worship.
(134) But I am making too many words about this text; however, I have been instructed by my own harm, and have experienced how necessary such admonition and teaching is. Scripture admonishes us in all places to humble ourselves and to beware of pride, which is followed by God's wrath; but to think highly of God's word and to boast of it is not pride.
In this life, age, sex, and profession are differentiated in many ways: One teaches the congregation in the church; another serves the regime; the third teaches the youth; the mother nurtures and educates the children; the man strives and cares for how he may honestly nourish himself and his family: these are all, as the world judges, not splendid or apparent works. But why would you not be proud of this against Satan and thank God for such great gifts, when you see this heavenly adornment and divine glory, namely God's word, from which they are done? for they are not naked works, but are adorned with God's word, for they are commanded and ordered by God; whereas those superstitious works, of which the world thinks much, are self-chosen, as Paul calls Col. 2, 23, without God's word, also unfruitful works, as Paul also calls them Eph. 5, 11.
But did the pope and the church command them, they say? The pope does not concern us, nor does the church concern us in this case; indeed, this is not a church that leads us away from the word, increases idolatry and offense through chosen works, and helps to ruin and damn souls, not to God's glory. For the church, as I said, is a disciple of Christ, and even though it teaches, it teaches nothing except what it is commanded to teach by Christ; for this is precisely what God's Spirit does, as John 16:14 says: "He will take it from mine."
(137) Therefore, if we want to practice godliness, let us do not useless but useful works, that is, let us first of all accept God's word and believe in Christ; then let us go about our business with simplicity. Let a husband feed his family, let a maid be obedient to her wife, let a woman cleanse, adorn, and teach her children. For these works, because they are done in profession and faith in the Son of God, shine and shine before God, the angels, and the whole church; for they are clothed with the heavenly light, that is, with the word of God, even though the church of the pope despises them as small and mean works.
I am imagining this for you, as I said,
868 L. m, 221-223. interpretation of I Moses 13:14, 15. w. 1, 1308-1311. 869
not without cause, but because it is necessary; for a man, by his nature, is unstable, fickle, and easily persuaded to do this and that; so our flesh is foolish and foolish, wherefore it is easily seen and blinded with such monstrous and unusual works.
- Now I am not against the saints of God doing such works that appear, as John not drinking wine, eating locusts, putting on camel skin, Matth. 3, 4; but he is blind who cannot notice such a great difference. For he does all these things by command, as we know that he was a Nazarene and was called by God into the wilderness.
140 We see in this history that Abraham and Lot separate, but this separation is not commanded by any special word from God, and yet he allows it to happen; for he still speaks to Abraham as before, and very kindly, so that it can be seen that he not only did not become displeased about this change of place, but was also pleased with it. So then does GOD take pleasure in the works that are done without his word? Answer: No; for although the saints do not have a special word and command for all their works at all times, they do not sin against the word that is generally given to all; but because they do everything they do in the faith of the Son of God, they do everything right; So Lot was free to go to whatever place he wished, just as we are free to eat meat or fish and drink wine or water; only that we take care of our health and use the creatures with thanksgiving for our needs. For God has not commanded anything against all this, but the pope has made statutes against it, namely that one should not eat meat on Friday and Saturday. But whoever recognizes the pope as his master has no part in Christ.
So God is pleased with the separation of two blood relatives and confirms it by speaking so kindly to Abraham. However, this kindness should be
We cannot boast of Abraham alone, for, as said above, we are far above Abraham in this matter, for what happened to Abraham only a few times happens to us daily, that God speaks to us, not of bodily gifts and blessings, but of eternal ones.
But here one would say, "How did God speak to Abraham? Did he speak to him from heaven as Christ spoke to Paul at Damascus, Acts 9:4? This is my opinion, that all this also happened through the patriarch Shem and the oral ministry; as Paul also says in 1 Thess. 2, 13: "When you receive from us the word of divine preaching, you receive it, not as the word of man, but (as it truly is) as the word of God; who also works in you who believe"; so also Christ Luc. 10, 16: "Whoever hears you hears me."
For this reason we are abundantly showered with this treasure of divine grace and mercy; for we have no need of this light, that God offers Himself to us and speaks to us everywhere through the ministry of preaching. For this we should thank God diligently and rejoice in such grace and good deeds from the heart; for this testifies and proves that we are God's friends and that He takes care of us in life and death. For do you think that if Cicero, Plato and other high pagans had known how to obtain such a treasure, they would have sat still and not rather run to the end of the world? Because of this, we are in so much greater danger if we are ungrateful to God for such a great gift; for God's wrath will not cease, and threatens us all ready through the Turks and popes, who are all next to the devil in hatred and cruelty.
(144) Therefore, first of all, pay attention to these words: "The Lord said. For to hear the same is the highest honor and the highest gift and benefit. Now I do not believe that God appeared to Abraham here, as He did above, but that He spoke to him through Shem or Melchizedek. And this is a great virtue in Abraham, that he thus showed himself through
870 HH. 2W-W8. Interpretation of Genesis 13:14-1b. W. 1, 1311-1314. 871
lets the word rule, and accepts for a divine report and word what he hears from his father Sem.
145 Let it be noted that although the land into which Lot went abutted closely against the land of Canaan, yet the Lord separates it from the land of Canaan with this text, and does not include it in the promise he makes to Abraham; which is because he sees that it must be destroyed and destroyed from the foundation of the world for sin's sake; wherefore Lot also dwells there only for a time as a sojourner. For it was because of sin that it was first, as will follow, attacked and afflicted with war; but afterward, when the people therein continued in impenitent life, it was destroyed. But after that, as the people continued to live in it unrepentantly, it was completely devastated and consumed with fire from heaven.
The promise made to Abraham here speaks primarily of bodily blessings and benefits, just as the promise in chapter 12 speaks of spiritual blessings; therefore it is easy and does not require a long explanation, if one only pays attention to how strange it is that Abraham, through the promise, is lord of the whole land and yet, in truth, does not own a foot of it. Those who learn to rely on God's word according to his example will finally find that they have not believed in vain.
II.
V.16. And I will make your seed like the dust of the earth. If a man can count the dust of the earth, he will also count your seed.
147 This piece must be noted because afterwards, when the other part of the first spiritual promise is explained, Moses (Cap. 15, 5.) speaks differently and calls Abraham to count the stars. Therefore, there he compares Abraham's lineage to the stars and lights in the sky, but here to the dust of the earth.
148 Now with these parables two generations of Abraham are shown: one which is physical and here on earth; the other which is heavenly, spiritual and eternal.
is. Therefore the promise that is written here is entirely physical, namely of the possession of the land of Canaan and that Israel should increase greatly according to the flesh; therefore Moses also uses the simile of the dust of the earth. But afterwards, when he speaks of the eternal promise of Isaac and of the heavenly Seed, the Lord Christ and the Church, Abraham is told to count the stars.
From this, no doubt, the prophets have taken that they call God's people the heaven of God, a heavenly host, and the pious teachers stars; as Daniel Cap. 8, 10. says of King Antiochus that he will cast down the stars from heaven to earth. Let those who study the Scriptures diligently remember this.
This text gives us reason and reminds us that we must speak a little more expansively, first to confirm our faith and then against the stiff-necked Jews. For here in the text it is clearly stated that Abraham's bodily or fleshly seed shall also have this land in perpetual possession. Now the Jews have been deprived of this land until a thousand and five hundred years ago and have not possessed it; so it must clearly follow that either Moses is lying, or that God has rejected and abandoned the Jews who were his people, so that they are no longer his people. Jew, what will you answer to this? You will not dare to say that Moses is lying, and yet there is the work and the experience that your people have been deprived of the possession of the land of Canaan.
151 If you say that this happened for the sake of the sin of the Jewish people, then hear further: Did not God promise this to Abraham before he had seed and before he sinned? And if you think that this is the punishment of sins, hear, "Did not your ancestors sin before they were taken captive to Babylon? For they slew the prophets, and sacrificed their sons and daughters unto the devils, and shed the blood of the pious as water; and though God was angry with them, and they
872 L. m. WL-227. interpretation of Genesis 13:16. w. 1:1314-1317. 873
He did not abandon them completely, but gave them teachers and prophets, and finally reinstated them in the land of Canaan. Even though they had already been imprisoned in Babylon and were in misery, they remained attached to God with their hearts and thus remained in the land of Canaan, which they knew would be restored to them after seventy years.
Now consider your present situation and condition. You have no promise, you have nothing certain to wait for; there is also no time determined for you, how long you shall wander and be in misery. Where then is this promise? Does it not follow that either God lied or that the Jews are no longer God's people? Now it is impossible that God should lie; so it follows and remains that the Jews have been cast out and are no longer God's people.
- and no Jew will ever be so clever and cunning that he will be able to raise something against this proof or scornfully despise that they are cast out of their country without a certain time, and now have to look at it from the outside into the thousand and five hundred years, in which they have had neither prophets nor promise, which they nevertheless had in the Babylonian prison, and knew that they would again be set up in Jerusalem. So when Jacob is commanded to go to Egypt, his family remains there for four hundred years, but still keeps the promise that after four lifetimes they will return to the land of Canaan, Genesis 15:16.
But now, under the Roman monarchy, the Jews are completely without any promise, as the prophets also threaten them that they will finally be completely exterminated. So this text proves conclusively that the Jews are no longer God's people, but have been cast out by God, because they have despised and denied the Lord Christ, their true Messiah.
155 For this reason Moses said, "To your seed I will give this land," and this must be understood, that is, until Christ, they should have accepted him and heard him. For heirs of the same land
They were set until their King and Lord, Christ, came: if they had accepted and heard him, they would have kept the promised land. But because they kill him and thereby try to keep the land, John 11, they perish without any hope of help and salvation.
156 Therefore it should be noted that the word olam, eternally, does not mean an infinite or eternal time, but a long time without a certain determination of how long it should last. Thus it is written in Ex 21:6, "Bore him through his ear with an awl, and he shall be his servant for ever," that is, as long as he lives; and afterwards throughout Moses this word "ever" is repeated in the sense of an uncertain, but yet determined and finite time; as in Ex 18:23, "They shall bear that iniquity for an everlasting right among your descendants," that is, until Christ. So the Jews cannot but confess that they are no longer God's people. For if they were God's people, they would have the same land; but now that they have been cast out of it, no one can believe that they are Abraham's seed.
In our time, there has been found in Moravia a foolish mob of people who call themselves the Sabbath-keepers, who pretend that one should keep the Sabbath according to Jewish customs and ways; and perhaps in their time they will also insist on circumcision in the same opinion. Of such foolish and harmful spirits, praise God, our churches, where God's word is sounded and preached, know nothing; but the places where impetuous and tyrannical princes do not want to suffer the gospel are all full of them.
Unlearned and foolish people allow themselves to be misled and taken captive by this single word that Moses uses here, and understand it as if the Jews should keep their ceremonies and worship for eternity, and say that for this reason the Sabbath, circumcision and other ceremonies should not have been done away with at all, but should have been kept.
- but you hold this text before them: "To you and your seed I will give
874 in, 227-sso. Interpretation of Genesis 13, 16-18. W. i, isi7-isso. 875
give this land forever," and at the same time seriously ask the Jews and their apes, the Sabbath-keepers, where the land is that is granted to them to possess? For if they have not the land, how can they have the sacrifices and other services commanded in the law, and press so hard for them? For all these things are commanded to the seed which had the promise and possession of the land of Canaan; and now that the land is lost, the law, the kingdom, the priesthood, the sabbath, circumcision, 2c.
For this reason it is a wonder beyond wonder that there are still people who allow themselves to be persuaded and seduced into such great error on such a loose and ridiculous basis. Therefore it has been necessary, although it does not seem so, to indicate that this word "eternal" does not mean an infinite or eternal time, but a finite time.
V. 17 Therefore arise and go through the land, to the length and breadth, for I will give it to you.
161 Here we see that Abraham, who according to the promise is master of the land of Canaan, is only a sojourner in it, and has no certain place where he would like to rest with his people; for he is driven from one place to another and must wander from time to time. And this is the cause that the fathers also regarded and considered the physical and temporal promises with a spiritual mind; as the epistle to the Hebrews Cap. 11, 9. 10. beautifully says: "By faith Abraham was a stranger in the promised land, as in a foreign country, and dwelt in tents with Isaac and Jacob, the joint-heirs of the same promise. For he waited for a city that has a foundation, whose builder and maker is GOD." So Abraham overcame his long and arduous wandering and misery with this faith, and did not mind that Lot had come upon a certain and very good and comfortable seat.
V. 18 Abram raised his tents, came and dwelt in the grove of Mamre, which is in Hebron, and built there an altar unto the LORD.
Mamre is the name of a man, as can be seen in the following chapter, where Moses (v. 13) says he was an Amorite. Some explain the word elone by a forest, others by a plain. Be that as it may (for we leave this to the grammarians), Mamre dwelt, as with us the nobility, in the country, near the famous city of Hebron, which had a forest or grove nearby; as cities commonly have forests nearby for the sake of pasture and convenience of wood. At the same Mamre Abraham found lodging with all his servants. Moses remembers with special diligence that an altar to the Lord was built there, that is, that Abraham preached in the same place and instructed the people in the right way of worship, as is also said above.
And it is no small comfort that God also gathers and calls some from the Gentiles and makes them partakers of the blessing of Abraham; for if Mamre had not been a devout and God-fearing man and had believed with Abraham in the right God and had heard His word from Abraham, he would not have sheltered Abraham, nor would Abraham have gone in with him.
That God at that time also had among the Gentiles those who knew him and served him rightly, whom he miraculously called through the holy patriarch according to the promise he made in the 12th chapter (v. 3): "In you all nations shall be blessed," means that the blessing will remain on you so that wherever you go, others will also enjoy it and come to the same blessing through your preaching ministry. Just as Christ sends out his disciples, Matt. 10:12, 13: "Wherever you enter a house, greet that house, and if it is worthy of that house, your peace will come upon it."
So Mamre receives Abraham and all his servants as lodgers, and this blessing comes to him because he hears Abraham's sermon, as he teaches his people about God and the true service of God. Mamre accepts the same teaching and is converted from
876 L. m, S30-23L Interpretation of Gen. 13, 18. cap. 14, 1. 2. w. 1, 1320-1324. 877
a living root and fruitful tree from a wild and barren branch, becomes a partaker of Abraham's faith and blessing, and so draws near to the holy patriarch Abraham that he helps him with his two brothers as he goes against the Gentiles and wars for the service of God.
Therefore, this text should be well remembered against the Jews, that through the holy Abraham the blessing breaks out and is inherited also by the Gentiles, who actually do not belong to the promise. For the Jews are under the delusion that they alone are God's people, and that all other nations have been rejected by God;
although the Scriptures are full of such histories that the Gentiles are also called to the company of the promise through the holy prophets.
The holy patriarchs were especially diligent in bringing many to the knowledge of God. Therefore, Abraham not only maintains and cares for his household, but also sets up an altar; there he teaches about the true religion, there he calls upon God, there he publicly practices external worship, and there this Amorite Mamre joins him with his brothers, and thus becomes a very large church and God's collection.
The fourteenth chapter.
First part.
Of the war of the four kings against the king of Sodom, Gomorrah, Adama, Zeboim and Zoar.
V. l. 2. And it came to pass in the days of Amraphel king of Shinar, and Arioch king of Elassar, and Kedor Laomor king of Elam, and Thideal king of the Gentiles, that they warred with Vera king of Sodom, and with Birsa king of Gomorrah, and with Shinarab king of Adamah, and with Shemeber king of Zeboim, and with the king of Bela, which is called Zoar.
Genesis is very rich and extensive in the description of the time and place of this story, as low and as if there is nothing special to learn from it, this text seems. However, it has been falsified in many ways by the negligence and ignorance of those who have copied it. First of all, it should be noted that Moses uses words in this description that were common and known in his time, but were uncommon and unknown at the time when these things happened, because afterward these places were given such names.
- the king Amraphel, the Jews think,
is Nimrod, of whom we have said above; but whether this is correct or not, I do not know; for we have no proofs which we can actually trust. Therefore we want to leave the mastery here to the Holy Spirit, who has written such things, and let us be content with the fact that this Amraphel was a king in Babylon or Sinear.
Now one knows from the history of the holy scriptures that after the Flood or separation of the languages the first kingdom was Babel, which was situated in a very fertile place, and this kingdom was set up by Nimrod, Ham's grandson, who took Africa. The son of Chu held Egypt. But Nimrod, Ham's grandson, was not content with the land he had inherited, but overran the holy family that dwelt in the east, and by tyranny and violence took the land of Sinear and built Babylon, as Moses said in the 11th chapter (v. 2). Now Babylon was often destroyed, and the sovereignty was first transferred to Assyria, and from there, after the Assyrians were oppressed, again to Babylon; but afterwards it came to the Persians and Medes 2c.
878L . m. 232-W4. interpretation of Genesis 14:1-6. W. 1. 1324-1327. 879
The other king is Arish, whom St. Jerome makes a king in Pontus; but Moses says he was a king in Elassar. Here one has to guess what Elassar is. I consider it to be Assyria, which is situated in the middle of the night, as Babylon is in the morning. For this causes me that both names, Elassar and Assyria, are not very dissimilar.
005 The third king is Kedor Laomor, king of Elam, that is, in Persia, which is a great and wide country toward the south.
The fourth is Thideal, a king of the Gentiles. Here one has to pay attention to the way of speaking, which is used in the holy scripture, which calls the nations, to which our sea, called the midlands, borders. So Paul is called an apostle to the Gentiles, Rom. 11, 13, because he was sent primarily to the peoples that lie along the Mediterranean Sea until the sun goes down. So this king had Cilicia and the other countries that were close to it.
007 These were then monarchs and emperors, and out of common counsel and nobility did they war against the kings of the five cities, either because they were provoked to war and enmity by them, as Moses shall say soon after, that they had apostatized from Kedor Laomor (for because their land was a very good and rich country, they could not suffer others above them, and lifted up their courage): or because they hoped to get a better country.
For as it was in the beginning, so it is still and will remain for ever, namely, that lords and princes are not satisfied with their own, but make themselves satisfied with other people's goods, if they are better than theirs; as the German saying goes, "What is good, everyone grasps at it. If Milan were not so well situated, there would not be so much bickering and fighting over it. Which may have been the cause of the first war reported in Scripture.
9th Zoar, which Moses set last, was one of these five cities, but the very smallest, whither Lot fled, and the place of the same land is yet extant. Therefore are
the same cities have not been particularly formidable, although their land has been very fertile and rich.
V. 3. These all came together to the valley of Siddim, where the Salt Sea is now.
(10) I have said above that Moses used the names which were common in his time; for at that time the salt sea was not yet; and in Scripture the salt sea is called the Pool or Pit of Asphaltites, or the Dead Sea, of which I said a little before (chap. 13.); that therefore in Moses' time the whole field was a pool of pitch, which at that time, when this war was waged there, was the valley of Siddim, that is, of the fields, and was a very beautiful and fertile place, which the Jordan watered round about like a garden.
V. 4, 5, 6: For they had been twelve years under King Kedor Laomor, and in the thirteenth year they had fallen away from him. Therefore came Kedor Laomor, and the kings that were with him, in the fourteenth year, and smote the giants of Astharoth Karnaim, and the Susim of Ham, and the Emim in the field of Kiriathaim, and the Horites out of their mountain Seir, unto the breadth of Pharan, which meeteth the wilderness.
This text is like a prickly bush, because we have lost the names, and yet we have to go through it. Moses tells what the cause of the same armor was and how it happened. The word rephaim comes from rapha, to heal: as if to say, rephaim are the healers and fathers of their land; for so the kings were called in those days.
- As the Saxons call their nobles Gutman. For those who are noble should practice virtue and serve their own, for that is why they are richer and more honored than the common people, who seek nothing but their own benefit and therefore pursue their lusts. The nobility, however, should lead a high courage and spirit, should take care of public affairs and protect their own, should set an example for them and demand virtue, and should not feast, as noblemen do nowadays,
880 L.m.W"-ssĆ¼. Interpretation of Genesis 14:4-11. W. i, 1327-1330. 881
They are the ones who dam, rob, and drain and devastate their subjects. Therefore this is a fine title of the authorities, that they are rephaim, that is, healers or physicians, who are to heal the ulcers and diseases of the body, that is, to slay thieves and murderers and to protect their own from all violence.
(13) But as it is now, so it was at that time. Violence makes proud and tyrannical people; for our flesh is too weak and cannot well bear honor and violence, therefore this lovely and fine name has fallen into disrepute; so that afterwards, since the nobility has left its old virtue and piety, the giants and tyrants have been called rephaim. Therefore God raised up these four kings to punish the same rephaim, who had forgotten their office and were no longer physicians or saviors, but oppressors of freedom and the commonwealth.
14 He called the kingdom Astaroth Karnaim, which afterward was called Og Bashan, on the other side Jordan, not far from the five cities. Joshua Cap. 12:4 also reports that some of these rephaim remained, for they were defeated but not completely destroyed. After that the Ammonites and Moabites dwelt in the same land. I do not know what Ham means by saying that there were Snsim, but the context shows that they were neighbors of the rephaim in Astaroth.
. 15. emim are known and famous from Moses; after that the Edomites lived in their land. Now it is called the stony Arabia. So it can be seen that these four kings moved from morning to noon; and these are also honest names, so that at the same time the authorities were honored. For susim are called strong ones, whom we call in German theure Helden, who despise and reject danger, and are ready at all times to lay down their lives for their fatherland. Emim are called, which one should hold honor worth and fear.
16 The Horites are also the Edomites, a part of stony Arabia, which the Edomites drove out. What the desert of Pharan is, is known from Moses; it joins the tribe of Judah from the south.
V.7 Then they turned and came to the spring of Mishpat, which is Kadesh, and smote all the land of the Amalekites, and the Amorites that dwelt at Hazelon Thamar.
17 The Born of Mishpat or Judgment is known from the 4th Book of Genesis. Amalek dwelt between Egypt and the holy land. Hazelon Thamar also has another name and is called Engeddi, the best place on earth, which is first of the five cities and still a remnant of paradise. Therefore it seems that these four kings first conquered the Edomites, Amalekites, Ishmaelites, Midianites and the nearby lands around them, and then attacked the five cities when they were abandoned by their neighbors.
V. 8-11 Then the king of Sodom, the king of Gomorrah, the king of Adama, the king of Zeboim, and the king of Bela, which is called Zoar, went out to fight in the valley of Siddim with Kedor Laomor king of Elam, and with Tideal king of the Gentiles, and with Amraphel king of Sinear, and with Arioch king of Elassar, four kings with five. And the valley of Siddim had many clay pits. But the king of Sodom and Gomorrah were put to flight there and laid low; and what remained fled to the mountains. Then they took all the possessions of Sodom and Gomorrah, and all the food, and departed.
18 There are many disputes about the clay pits, as we have called them in German. Some think that they were pits from which clay or lime was dug; others think that they were wells, as Moses calls them. As it may have been, however, it was a special gift useful and necessary for building, as the histories of King Alexander report that he had such pits dug at Babel. Moses may have remembered these pits because the fearful warriors, who had tried to save their lives by fleeing, fell into them and perished.
19 And if we count the time, hardly thirty years have passed since Noah's death.
882 L. m, 238-238. interpretation of Genesis 14:8-13. w. I, ISSV-ISW. 883
The six patriarchs and Sem were still alive at the time when this war began, and yet such revolts arose under their rule and teaching. Now this is a terrible example, that the people so soon forgot the Flood and the confusion of tongues, and took up tyranny and made the world restless with wars. The holy patriarchs saw this, but with the greatest heartache, and could not prevent or advise against such misfortune.
(20) Therefore, the world is painted here before our eyes, which not only forgets God's word, but also despises it; therefore, such punishments pass over them justly. And this will also come upon Germany when I have laid down my head, because even now, while I am still alive, I have to hear and see many shameful things, which will not go away without great punishment.
21 This is also the reason why Moses describes this war so diligently, so that we may see how the kingdom of the devil and the kingdom of reason are affected. God wants rule and authority, so that the wicked are punished and the pious are protected; but Satan is so mad and corrupts people's hearts that the authorities fall into tyranny, which is followed by war and rebellion and the punishment of sin, which the pious must also pay for, as we will now hear from Lot. But God knows how to save the righteous in evil time, 2 Petri 2, 9.
V.12. 13. They also took Lot, Abram's brother's son, and his goods with them, because he dwelt in Sodom, and departed. Then one who had escaped came and told Abram, the foreigner who lived in the grove of Mamre, the Amorite, who was a brother of Eseol and Aner. These were in league with Abram.
22 From this we see why Moses describes the history of this war so abundantly, namely, that he wants to praise and impress upon us the great miracle that followed, namely, the glorious victory of Abraham.
23And must I confess that this text is far too rich and complete, for that I should have all the
The most important and main part of this doctrine is to see how God puts His own people under the cross and, although He helps and saves them, He finally does so. But this is the most noble and the main part of this teaching, that one sees how God puts His own under the cross and, although He forgives with help and salvation, still finally rescues them with honor from their troubles and lets them win the victory; but not otherwise than that they are well afflicted beforehand and wearied with various quarrels and struggles to the point of despair.
(24) Such divine order, so that he governs us, should be considered; it is also useful and necessary. For in doing so, we learn to be patient in adversity, to trust in God's goodness and to wait for His help; but when things go well for us, we learn to humble ourselves and give glory to God. For this he is wont to do both, to lead to hell and out again, to inflict misfortune and to comfort, to kill and to make alive, 1 Sam. 2, 6.
(25) Such a game God plays with His saints from time to time, and in this life it is not pure nor perfect joy, as it will be in the life to come; for soon God acts as if He were angry and punishes, and soon He acts again like a kind father who, after punishing His children, kindly accepts and comforts them again.
26 We are to learn these things diligently, that we may be skilled in fortune and in misfortune, as Paul says of himself Phil. 4:11 ff: "I have learned to be content with those with whom I am. I can be low and can be high; I am skilled in all things and in all, both to be full and to hunger, both to have left and to suffer lack. I can do all things through Him who makes me mighty, Christ."
(27) Therefore this history is not written for the sake of the five kings, but for our sakes, that we may be stedfast and of good cheer in time of trouble, and humble and thankful out of it. And whoever can remain on this path, which is truly the right path, is blessed. For if misfortune befalls him, he has hope and does not become fainthearted; but if things go well, he does not become proud, nor does he exalt himself, but keeps his center, as that poet says. For a man's heart is after
884 8. m, 238-240. interpretation of Genesis 14:12, 13. W. I, 1333-1336. 885
the ropes very weak and can tolerate misfortune, which is nevertheless difficult to believe, better than happiness and welfare.
(28) Here we should also note the word ha palith, which means saved or, as we use to say, the remnant of a battle. For this is actually said of the saints, whom God sinks so deeply into danger that everyone thinks it is now over with them, and yet miraculously they are finally saved. For thus we who confess Christ and take comfort in His death will be preserved as a remnant when the whole world is condemned.
(29) The Jews have invented many lies about the man who escaped, as they do not respect such texts that teach faith, hope and patience, and instead follow lies. Now it is not without fruit and benefit that one may know such lies and monkey work of foolish people; for who would not see that all this is a punishment of great stubbornness and unbelief?
(30) So they lie and pretend that this man or messenger was king Og, because he was of the family of Rephaim, when history clearly shows that Og was slain and slain by Moses more than four hundred years after he came out of Egypt. Such art and prudence are shown to us by the godless Jews.
How much more useful it would have been if they had refrained from this discussion of the person (for what is it to us who he was who brought this message, and what his name was?), and had considered what all the circumstances show and prove, namely, that it was a godly and holy man who held the patriarch Abraham in high esteem, and came to him with certain hope of the salvation that was to come through Abraham to all nations.
32 For why does he bring such a message to Abraham? Why does he not have enough of it, that he carries the neck away and finds himself again with his own? First of all, the defeat of so many brothers grieves him; then he also has these hopes.
The idea that God would redeem the captives through this Abraham as his dear and faithful servant, and that he would ward off and control the pagans' arrogance and tyranny; this was his will and opinion, which one can usefully consider: but the name does nothing special for this, you know or do not know it.
And Abraham is here for the first time called a Hebrew, of which surname some have disputed after the length. Augustinus (although he recants his opinion afterwards) and Burgensis are of the opinion that the Hebrews of Abraham are thus called; but it is wrong. For we have heard above in the 10th chapter that he is praised that he was a father of all the children of Eber, and thus he takes over from him the name Abraham and is called a Hebrew as one who kept the faith and confession of the Eber.
34 For when in the confusion of tongues the others all forsook the right and pure doctrine and the right worship, and fell into divers sects, Eber kept the right worship alone, and stood against the Babylonian idolatry, and overcame this abominable trouble, which Nimrod had wrought with his own; and hence it came to pass, that his whole family, that is, all the members of the church, except Christ, are called Hebrews. So, because Abraham also followed Eber, he is called a Hebrew, not only because of the blood friendship, but also because of the religion he received from Eber.
(35) Therefore, where you find this name "Hebrews" in Scripture, understand it to mean those who follow the pure religion and the true church. For this is why Abraham is expressly called a Hebrew, that is, one of the righteous saints who did not fall away from the house of Shem and the other holy fathers and forsake the true religion.
(36) And comes from the word eber ibri, which means one who has passed over. For the Hebrew language makes no distinction between this side and the other. Which name the boar may have been given by the
886 L. m. 240-242. interpretation of Genesis 14, 1214 . w. I, 1336-1340 . 887
The Holy Spirit is given by His Father so that He should separate Himself from the idolaters and not dwell with them.
037 Now when Abraham heareth the tidings, he suffereth not the distress and peril of the five cities and kings: but he is concerned about his brother Lot: therefore he goeth to counsel with Mamre and his brethren Aner and Escol, and exhorteth them that they would help him; and saith the text, that there was a covenant between them. Therefore, they are to be praised not only as kind and friendly people because they sheltered Abraham, but also as holy and God-fearing people; for if they had not known God rightly, left idolatry, and learned how to serve him rightly, they would never have entered into a covenant with Abraham.
38 And in the same work especially the faith shines out, that they do not refuse Abraham's help, regardless of the danger, but come to him, as they certainly believe that God will help them and give them the victory. But how difficult it was to believe that, everyone who will see such a glorious victory of the four kings and their power, will well be able to believe; for what is Abraham with all his help against them?
(39) However, these holy Amorites, who were blessed by God through Abraham, take comfort in the certain hope that God will help them, because they know that God loves Abraham. For this reason, they fear no danger and turn to him: for this reason, the Holy Spirit especially wanted to praise their godliness by showing that they had entered into a covenant with Abraham and had helped him.
Second part.
From Abraham's war and victory against the four kings.
V. 14 When Abram heard that his brother was taken captive, he armed his servants, three hundred and eighteen, born in his house, and pursued them to Dan.
(40) This is a striking example of brotherly love. For Abraham had undoubtedly heard of the five kings who had been slain and whose cities had been plundered: therefore he had not armed himself for their sake, for he knew that they were, as the Scripture says of them, the very worst of knaves; therefore he did not contest God's righteous judgment, but as far as they were concerned he let the punishment take its course.
- The brother, however, had a different meaning: he had recognized God, called on God and served him, and the wickedness of those who lived next to him hurt him; therefore he thought it right that he should come to his aid and save him; therefore he prepared and armed his household. For the Hebrew word rik actually means to draw and bare a sword; as it is written in the 35th Psalm v. 3: "Draw the spear, and protect me against my persecutors," that is, stand in defense, arm yourself 2c.
(42) "Servants born in his house" are those whom Abraham had among himself and in his grant and possession: for so much is the word chanach. But this word comes from the tense word chanach, which means "to dedicate" or "to consecrate. Thus in Latin the phrase "to dedicate a vineyard, a house, a wife" is used in the sense of "to take possession of" or, as we say in German, "to take into trust and occupy." Thus, a house is taken in guarantee when one takes up residence in it. Therefore, those who are educated and taught in a house of a householder are called chanichim.
43 From this it may be seen how rich and mighty Abraham was, because he had so many servants, brought up in his house, and all of them strong. Among them, no doubt, were many who were married and had many children. That I consider that Abraham's household, if the mothers, children, and maids were to be counted, were at least a thousand men, all of whom he had preserved and nourished. For where there are three hundred and eighteen men of valor, and in the Lord's house they are one.
888 L. m, 2^-244. interpretation of Genesis 14, 14. 15. w. 1. 1S40-1S4S. 889
Born and raised at home, there must be many brothers, sisters, daughters and mothers. That God played with this holy patriarch in a wonderful way, that he gave him such a large bunch of servants and yet not one foot wide.
(44) But consider how the people are minded in our time. Nowadays, when a married couple travels around the country, they can hardly find lodging for themselves alone. Therefore, these must have been men of good character and God-fearing, who let this burdensome guest, who had come so strongly with his servants, into their home and suffered; and no doubt, in those days, people were more self-respecting and lived more moderately, not concealing so horribly that which belongs to the necessities of life, as we do now.
(45) Some have compared this number of the household of Abraham to the Council of Nicaea, in which three hundred and eighteen bishops condemned Arius with his teaching; but this is not the point here, although the allusion is quite beautiful.
V.15. And he divided and fell upon them by night with his servants, and smote them, and chased them unto Hobah, which is on the left hand of the city of Damascus.
(46) Now this is the marvelous miracle which the Holy Spirit willed that all the descendants of all time should see; therefore he first described the four monarchs or kings; item, their glorious and rich victory in defeating and overcoming the kings Rephaim, Susim, and Emim, and in capturing and robbing the five cities after their kings were slain.
For who would not be astonished at this, that Abraham should have dared so boldly, that he alone, with three hundred and eighteen householders, who were not accustomed to war, but had learned to wait for cattle, and were now putting on armor for the first time, should overtake these four kings, who were already victorious, together with their warrior people, and be allowed to attack them? Is this not an impossible and incredible thing?
(48) Therefore let us now consider what manner of man Abraham was. Earlier
he was so fearful that he denied his wife Sarah out of fear of death and said that she was not his wife; but now he is so courageous and bold and so strengthened by the Holy Spirit that he is allowed to chase after four monarchs with a few and defenseless ones and overpower them. Where will one find such courage in all the histories of the pagans?
Alexander, Hannibal, Scipio have emulated one another and each has wanted to be more famous and above the other in confrontational deeds: but I hold Abraham above them all. For he does not run out of blindness or foolhardiness, but takes on his enemy in faith and thus also wins the victory. For he has had such thoughts that neither Alexander nor Scipio could have had. From home he brings these thoughts and hope, which the Holy Spirit had given him, that he would win and prevail and free his brother Lot; which is very miraculous in this history, and thus surpasses all the triumphs and glorious victories of all the Gentiles.
50 If you then consider his other situation, you will find that he is poor and a stranger in the land of Canaan, for he has no foot broad enough to be his own: but so fainthearted and fearful is he that in Egypt he denies for fear of death that Sarah is his wife. And here he is strengthened by the Holy Spirit in such a way that he may dare to overtake four kings, and certainly dare to defeat and overcome them; and there is no doubt that in such faith he would have overcome the strength of the whole race.
51 Is this not a high virtue and modesty that he, having defeated these monarchs, goes to rest and refrains from war, when he could have taken by force the whole land of Canaan, which was promised to him by God? But he does not do so, but remains a stranger and sojourner and does not subject anything by force. But he does not overtake these kings because he desires to gain something through them, but so that he can save his brother, who was innocently caught up in the trouble and misfortune that affected everyone.
- but here we are to notice that we have been
890 m. 244-24". Interpretation of Genesis 14:15. w. i, 1342-1345. 891
here is not prescribed an example for us to follow, as Muenzer and the insolent peasants did, who wanted to imitate Abraham's example, when they did not have Abraham's spirit. For Abraham takes the sword and arms his own, not out of presumption, but out of the command of the Holy Spirit; otherwise he would have sinned.
(53) Therefore we must distinguish between miracles and examples. What is prescribed for us as an example we should follow; but special works and miracles we cannot follow without presumption, but do so in vain and with danger. That therefore in all works this is the chief thing, that thou mayest be sure that God hath commanded and ordained it. But if thou art not sure of it, let it be done, or thou shalt come into trouble and danger.
Therefore, a special work and inspiration of the Holy Spirit is described here for our consolation, so that we may know how wonderfully God acts with His saints, and learn to comfort ourselves in temptation, but when we are without it, to hold on to us and draw in our courage. As soon as Abraham has freed his brother, he abandons war and armor, does not exalt himself to victory, nor does he desire, since he could very easily have done so, to conquer a place in which he would like to dwell with his own; but, as glorious a victor as he is, he is content with his condition as it was at the time, and makes no change or alteration in the misery to which, as he knew, he was called. All this is worth noting.
(55) Samson also did excellent and almost unbelievable deeds; but Abraham's victory is much more glorious, and we praise his excellent faith that he does not allow himself to be disputed that his own are too few and too weak, but that the enemies are many, but simply concludes with himself that he will prevail and have the victory; and he does this not out of any presumptuous desire and covetousness, but out of a certain hope of divine help, which the Holy Spirit promises him.
- yet Abraham does not despise the ordinary means, takes his cause wisely.
He advances with good counsel and attacks the sure enemies by night in their sleep. Because the enemies are awakened by the danger, they are also frightened by the angel of the Lord and turn to flee, because they did not know that Abraham had so little and weak help.
57 For we have heard above that Pharaoh was also terrified: therefore Abraham also understood this outcome in faith, namely, that God would chase his enemies by an angel. Therefore he did not strike and scatter his enemies with sword and armor, but by faith. For the grace of God follows faith: where this is present, the matter is already won, and only then do counsel and armor lead to victory and happiness.
To this he uses a real warlike advantage, that he attacks the enemies at night and divides his warband not in one, but in many places. Therefore the fearful enemies, frightened by this quick danger and invasion, assume that there is an innumerable multitude and give flight. They may be frightened by the enemy's power, but in truth nothing else chases them away and overcomes them but the faith of Abraham and his own.
59 Gideon is called to be king by God, is also strengthened by miraculous signs, and yet is afraid; but Abraham sets out against such great and mighty enemies without such a calling, without any special warrior people, without signs and miracles. Was this not an excellent faith and mighty mighty courage?
(60) Dan is on the border of the land of Canaan; but Hobah, says Moses, is on the left side of the city of Damascus; but what place it was we know not. So Abraham gave up everything of his advantage and conquered and won goods without any plundering, moreover without any danger, in silence and safety of his enemies. .
(61) Therefore, let us learn how dear God loves His own and how wonderfully He governs them, and let us take comfort in such examples when we are challenged. God does indeed allow His own to be challenged and tempted in many ways.
892 L. III. Lt6-24S. Interpretation of Genesis 14:15, 16. ". I, ISIS-1348. 893
They are sought after and often sink into despair: but at last he helps them all the same and raises them up with glory. Abraham was not allowed to have such a blessing, but thought he would be content if he could redeem his brother: but now he gains much more. For thus says Moses:
V.16. And he brought back all the goods, and Lot his brother with his goods, and the wives, and the full.
Thus, through a man who is dear to God. Many are served and helped for all good. The people of the five cities were the worst of the bad, so God visited them with war; and yet, for Abraham's sake, many were saved. Therefore, as mentioned above, even the wicked were blessed through him, just as when God is angry, a whole country often has to pay for wickedness and bear its punishment.
63 Therefore let us not only consider Abraham a brave and bold hero, but he was also full of faith and spirit; therefore he not only won happily, but also used the victory in all modesty and kept himself most humble, as will be shown hereafter. As I said before, he could have conquered the whole land of Canaan after this victory: but he did not want to understand his promises only from the physical blessing, but rather wanted to be a stranger in the land of Canaan and looked to the spiritual blessing; as Christ Jn 8:56 says: "Abraham saw my day and was glad"; therefore he is praised and glorified above all other monarchs of the whole world.
64 The text also reports that women were captured, which Abraham brought back. For this is how it happens in wars, that the weak women are taken captive and led away, and the godless warrior people with virgins and women drive all their wills. And this is almost the saddest thing in war, that marriages are broken up and women and children are taken away. But now
GOD that such punishment should pass over sin and be seen, that we should learn to resist our fleshly lusts and be obedient to His word and commandments.
(65) But here, in the midst of His wrath, He demonstrates His marvelous kindness for the sake of a righteous man, whom the common punishment had also seized and taken away. For the Sodomites and their neighbors were the most wicked people; therefore God visited them with war and let His wrath pass over them: and yet such wicked and ungrateful boys receive this glorious grace and benefit through Abraham for the sake of the pious Lot, and their wives, children and goods are brought back to them and conquered.
Thus God praises and adorns His own, that He often spares the very worst and most ungrateful people for the sake of one or two pious ones. And there is no doubt that the world would fall in a heap in an instant if there were not some saints who fell to God's wrath and reconciled him with their prayers. That is why the ancient poets read a fine poem, which is undoubtedly taken from the Fathers' sermons, namely, that a strong man, called Atlas, carried the heavens on his back and stopped them. For on earth there are always some saints who bear and endure God's wrath, and for whose sake God spares the world. So Jerusalem could not be won or destroyed as long as the apostles were there teaching; but when the time of the siege drew near, they were commanded to flee to the mountains and escape into Galilee.
67 Thus Christ says Matth. 22, 7. in the parable of the king who prepared a supper for his son, that the same king sent out his army and killed the murderers. And below Cap. 19, 22. the angel says to Lot: "Go to Zoar and save yourself there, for I can do nothing until you come in." So both of these things are true, namely, that God spares the wicked for the sake of the righteous, and when He punishes, He punishes the wicked.
But the world will neither believe nor understand these things. For behold the Turk, who has unbelievable luck against us, and excellent
894 L. III. 248-2S1. Interpretation of Genesis 14:16, 17, W.I, IĆ48-IM. 895.
has victory. Does he not exalt himself in such a way that he wants to prove with this one piece that he is more pious and righteous than we are? But where the holy church would not be, God would not only overthrow the Turk, but would throw the whole earth over the heap and destroy it.
(69) Therefore, just as a great multitude of people were preserved for Abraham's and Lot's sake, who, after having suffered loss, were brought back to their land for possessions and goods, which they could never have provided for themselves, nor could they have been put off: so it is still the case today that whatever happiness and blessings the world has, it has for the sake of the pious and holy who live on earth.
70 Therefore it is right, when one sees that God's blessing is still in the world, to comfort oneself with it, to strengthen oneself, and to consider it certain that there is still a church on earth, and that the race and seed of the saints, as small as it is, is not yet gone, for which God is good to the whole world. For the ungodly do the contrary, and think that they are a cause of blessing, and ascribe all things to their wisdom and righteousness; therefore they become secure, indulge in all kinds of pleasures, drink and eat, and are proud like the Sodomites; wherefore they are finally punished, but the pious are preserved.
This history also serves to show how the pious are always under the cross and are exercised and tested in all kinds of calamities, so that they may be more and more purified, increased and improved daily. For all things prosper for the elect, even the cross and the punishment. For thus the flesh is killed, faith is strengthened, and the gifts of the Holy Spirit are increased.
(72) Again, the wicked also become worse through punishment and the cross; as it is rightly said in the German proverb, that after illness people seldom become more pious. They may feel remorse and fear, but very briefly, like Pharaoh the king in Egypt; but afterward they follow in their former footsteps and become worse. For this is the way of the wicked. The Sodomites should have been made wise by this punishment and repented.
But they grow worse and do not stop sinning until they are destroyed and annihilated.
This is a very perverse way of human nature. When the wicked are in distress and danger, there is nothing left in them but fear and despair; they think the whole world is too narrow, and if they could, they push through iron mountains; but when the distress ceases and the weather is over, they cast out all fear and become again what they were before. A fable is told about a shipman who, in water distress and impetuosity, vowed to St. Nicholas, whom the shipmen consider their patron saint, that he would have a silver image made in his honor if he helped him out; but since he was helped, he would not have had a wooden image made for him.
So it is true, as they say, that people get worse after long and distant journeys and long illnesses. For those who are not truly dead and humiliated only present themselves from the outside and with gestures, as if they were humiliated. As Terentius and Plautus portray the servants, they are pious and wait for their masters as long as the masters see them; but when the masters turn their arms, they do again as is their way.
75 Therefore let us learn that God sends punishment and calamity in order that we may be humbled, repent, and become godly; but those who eat again what they have eaten, 2 Peter 2:22, they, like the Sodomites, will bring upon themselves severe punishment and sorrow.
V.17. Now when he returned from the battle of Kedor Laomor, and the king with him, the king of Sodom went out to meet him in the field called the king's valley.
We see here that the king of Sodom was also humbled for a time. For he is going out to meet Abraham, whom he may not have previously esteemed. And do not think that he went out to meet him alone, but he will have brought his royal splendor with him; and it can be seen that they were all on their
896 III, WI. W2. Interpretation of I Moses 14, 17. 18. W. 1, 13S1-13SS. 897
They fell on their knees before the holy patriarch and recognized such victory as God had given him.
If Moses had written with what words and joyful shouting they had accepted him (for they recognized and praised him for a true father of the land, who, after he had so happily performed such deeds, was to be a king), then one would say that the sodomites, who had been the worst of boys, had now become the most holy people. But how long does this last? Abraham is then about six and eighty years old; when he comes to a hundred years, Isaac is born to him, and Sodom already lies in a heap.
(78) Therefore they now enjoy the grace and mercy that befell Abraham, and are made partakers of a strange faith and love, which, as well as the punishment, should have reminded them, and so much improved them, that they ceased from sins, and lived godly henceforth. The beginning is good, for they go to meet Abraham and show their gratitude to him with special reverence, but after a few years they are assured of peace and quiet, forget their troubles and return to their former ways. But they do not recognize Abraham as the one through whom such a blessing would have been bestowed upon them; but that they dwell in the paradise of God and on the best place of the earth, they attribute to their skill. They become sure of this, live in sins, and over such ingratitude they also fall into other innumerable sins. For not only the saints, but also God Himself loses all honor with them.
(79) Therefore, just as the pious are at their best when God punishes and afflicts them, so the wicked, after all hardship and punishment, become more and more angry, and urge God to let the final punishment pass over them, and they are destroyed. This is how Greece was devastated and destroyed by the Turks in our time, and this is how it will be with the Germans, who will not be able to protect their princes from this, no matter how strong, wise and understanding they want to be.
The grammarians dispute a lot about the "king's valley". Lyra follows the Chaldeans and says that it was a flat field or place where the king trained and accustomed his men of war and horses to war and where he used to go for walks. But this seems to me to be credible, that a special place was called this way; as we call the very deep valley near Saalfeld Kƶnigsthal, item Kƶnigsberg in Franconia, because of the excellent wine growing there, item FĆ¼rstenfeld.
81That therefore this valley was called the king's valley, because it was very deep and large, to which people ran from all the surrounding places when women, cattle or other goods were lost; and I have no doubt that it was such a place out of the land of the king of Sodom, not far from Jerusalem.
For when Abraham goes home from Damascus with his people to Hebron, he leaves Sodom on his left hand and perhaps wants to go to Jerusalem to the high priest Melchizedek, there to thank God and tell him about this great blessing and glorious victory that God had given him. But Melchizedek beat him to it, and when the rumor of this victory came to him, he himself went out to meet Abraham with his own, and met him while he was still distributing the spoils. There came together a beautiful church and assembly from all nations. Therefore the priest and king Melchizedek preached a magnificent sermon in which he first praised God's goodness and blessing, so that he would bless Abraham, because he wanted everyone to recognize this excellent gift and grace and thank God for it. Then, as is commonly done in sermons, he prays and blesses Abraham.
Third part.
Of Melchizedek and his fading away at Abraham's victory.
V. 18. But Melchizedek king of Salem brought forth bread and wine. And he was a priest of GOD, the Most High.
** 898 L.III,W2-M. Interpretation of Genesis 14, 18. UM. 899**
(83) It is first discussed who this Melchizedek was, because in the Epistle to the Hebrews, Cap. 7:3, it is said that he was without father and mother, without lineage, without beginning and end, and therefore was an example of our High Priest Christ, who is an eternal priest. It is true that Moses, remembering him here, makes it very short and simply says that he was a king in Salem; but he does not say where he came from, at what time he began to reign, or who came after him to reign; which then the epistle to the Hebrews rightly points to the eternal priesthood of the Lord Christ.
Now the Hebrews all find this opinion, that they conclude that this Melchizedek was Shem, Noah's son. And although it does not matter so much whether they conclude rightly or not, I like to hold with this opinion of theirs, since the account of the years and times proves that Shem not only lived in Abraham's time, but also outlived Abraham and died not long before Jacob went to Egypt.
Therefore consider what kind of a ruler Abraham had, namely one who still remained from the first world and from the Flood. Therefore Shem will undoubtedly have held up the same sad example to his followers.
Now it is terrible to think that the world has become so bad in such a short time. For Shem, who saw the flood, saw not long afterward that the wicked built a tower at Babylon, and that the languages were confused; which was the greatest sorrow of all in the church, and nothing more abominable could have happened in it, considering the errors and hindrances in preaching that resulted from it; therefore the whole Orient fell away from the right worship of God, but Abraham and Lot were saved from idolatry by God. After that, there is an uproar and war between the kings; Lot is taken away; Sodom and the whole surrounding area is destroyed with fire from heaven because of sin.
But under this the scripture secretly shows how great wickedness and abominable contempt of the word had been at that time. But again, how great piety and virtue had been in Abraham, who broke through all these aversions in strong faith, accepted and honored the despised Shem, as if he alone were the servant or priest of the true God.
(88) And such examples comfort us when they are properly considered. For if such things have happened to these same supreme men, that they have found so few disciples and pious hearers, what wonder is it that in our day there are so many wicked boys and godless people, and the church is so small and few?
- So I like this common understanding that Melchizedek is Shem. For at that time there was no higher patriarch, especially in spiritual matters, whom the church and the people unitedly adorned and honored with that name, and from the office he held called malchi sedek, that is, a righteous king.
90 For he held both the office of king and priest; and though he did nothing unjust or immodest in the temporal government, but presided well and justly over all things, yet he received the name of righteousness chiefly for the church office; for he taught of the remission of sins through the future seed of the woman. Because the world either did not know this doctrine or regarded it as useless and futile and persecuted it, Sem alone was called a righteous king, and the people of Salem chose such a holy and godly old man as their king.
91 Not far from there dwelt the kings of Sodom, Gomorrah, and others, who far surpassed this Shem in riches, honor, and power, and no doubt despised him as a poor but righteous king; but yet in his church and among his own he remains Melchizedek, that is, a righteous king.
- but the others are tyrants and idolaters, the founders of troubles and the kings of unrighteousness; therefore seize them.
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God's wrath, war and bloodshed; but Shem is a king in Salem, that is, a king of peace.
For because he planted the true doctrine of the Son of God, preserved the church, the worship and the government, peace came upon him, not only of the world, but also of God. This is the reason that he loses his name and is called Melchizedek by the consent of the fathers and the pious, and from the place where he dwells, a king of Salem; as Peter 2 Ep. 2, 5 calls the patriarch Noah a preacher of righteousness, because he teaches how one should be justified and blessed before God. Therefore, let us consider that Shem was the high priest at the same time, to whom the Scriptures give a right and very beautiful praise by attaching to him the name of righteousness.
94 And what is against this our Roman pope, who so insolently calls himself the head of the church? For his praise and virtue is also shown in Scripture, but much in a different way. For St. Paul 2 Thess. 2, 3. 4. says that he is a king of sins, an adversary and enemy of righteousness.
95 Here arises another question of the bread and wine which Melchizedek brings forth. The papists know that Melchizedek is a model and figure of Christ; but since it is also said here that he brought forth bread and wine, they also interpret this as a likeness, and say that it is a figure and meaning of the mass, in which, according to the example of Melchizedek, the figure of the bread and wine, but in truth the body and blood of Christ are truly offered for the blessing of him who offers and of others. Hence it came about that hymns were made of the history and sung publicly in the churches with all glory and splendor. And defend with all seriousness this mind of Lyra, who is a great theologian.
96 But the good man lacks and does not notice that the epistle to the Hebrews Cap. 7, 1. ff. sees and establishes a different part of this parable and figure. For in that which is said of bread and wine, there is no figure nor likeness; but to the likeness is added the figure and the likeness.
Hear this, that this king has the name of righteousness, and that he is also a priest, and such a priest that blesseth, not according to the order of Levi, who is here tened in the body of Abraham, and hath a father, and a mother, and a friendship; whereas Melchizedek hath neither father, nor mother, nor lineage.
- So that there is a likeness and model in such things, and especially in that he is an eternal priest and not mortal like the Levites, but an eternal Son of God, who lives forever, rules his church forever, and as a priest teaches, makes atonement, prays, has nothing temporal about him, nor does he belong to sinners; who, though he has borne our infirmities and sins in his body, yet he dies no more. The master of the epistle to the Hebrews sees and points to this likeness; but what concerns bread and wine he leaves as a history and is not concerned about it at all.
For what purpose should such a sacrifice serve, "if we let it be a sacrifice already? How can we compare it to Christ's sacrifice, which is eternal and, having been made once, is valid and powerful forever? For this priest went once into the sanctuary and finished with a single sacrifice, which is sanctified. But the sacrifice of the Papists is nothing else than the Levitical sacrifice, since it happens daily and is therefore considered in this epistle as an imperfect sacrifice.
(99) Therefore we must leave it at this saying in the 110th Psalm, v. 4: "Thou art a priest for ever. The Levites may have had their sacrifices and priests, but only temporally, so that one always took over the order and office after the other had left: our priest, however, is without end and beginning, and has no one to take his place. For he is from eternity, has also an eternal priesthood, by which we are redeemed who live from the beginning of the world to the end.
This is called looking at the epistle to the Hebrews, and not looking at the bread and wine that Melchizedek brings forth, or at the sacrifice made by bread and wine, as the papists dream.
902 m. 2S7-WS. Interpretation of Genesis 14:18. **w. 1, 1361-1864. 903**
Lyra is very angry with the Jews that they interpret the word hozi: "He brought forth", as the one who had prepared a table to refresh the weary and the captives; but the text clearly reports that a booty had fallen to them from the enemies, from which they could have entertained themselves sufficiently; he therefore pretends that one must understand such from a sacrifice. But I consider it that Melchizedek thus brought forth bread and wine, that he prepared a glorious meal, as one is wont to do with newly arriving guests and friends, and thereby thanked God for Abraham's victory.
For as far as we can understand from Moses, it was customary to come together in happiness and joy, eating and drinking and remembering God; the Levites had their share, but the rest was eaten up in joy before the Lord by those who had given it.
Thus, Melchizedek preaches first and gives thanks to God; then, as a testimony of general joy, he arranges a feast, so that he wishes Abraham happiness for his victory and gives the whole community cause to thank God for it. This is the most simple opinion of this text and agrees with Scripture; for where it speaks of daily and simple food, it uses these words: "And he carried bread and water before him. Here, however, it says of wine brought forward, so that it may indicate that Melchizedek received Abraham with a glorious meal; just as we take better care of ourselves with food and drink on holidays than when we wait for our work.
(104) Now if there be any who would dispute this opinion, that Melchizedek offered bread and wine, I will not be against him at all, if he will leave me only that which is important here, namely, that Christ did not offer bread and wine in his supper, but gave them to his disciples. For the text does not say, "He offered the bread," but, "He took the bread and gave it to his disciples"; and no man of understanding will ever be so insolent as to pretend seriously,
Christ would have commanded the apostles to offer bread and wine.
But the fact that the papists want to pretend and prove this from this text publicly shows their frailty and great foolishness. As D. Faber at Vienna dares to prove from Theocritus and Virgil that in the Sacrament the word facere, to do, means sacrificare, to sacrifice. But it is not worth such idle talk that it should be refuted. For what does it do to prove the mass that Melchizedek brings forth bread and wine? And it would be no wonder that whoever wants to prove the sacrifice of the mass from it, would also support himself to prove purgatory, St. Peter's papacy and indulgences from it. One might well take an allegory or secret interpretation from it, that as Melchizedek brings forth bread and wine, so Christ brings forth the bread of life and the wine of gladness, that is, the Holy Spirit with his gifts. But such allegories prove nothing, but it is much better that they be used in special places. For to twist and distort the language of the Scriptures and to depart so far from the letter is dangerous.
Therefore, my advice is to follow the simple and thorough understanding that the nature and character of the words and the circumstances entail, that after Melchizedek preached and thanked God for such a glorious victory, he also prepared a glorious meal and joyful life. It is because of this that the papists, after Melchizedek had preached and thanked God for such a glorious victory, had also prepared a glorious feast and a joyful life to move and cause others to thank, live and praise God for it. Because the papists have abandoned this most simple mind and think of how they can confirm and base their sacrifice of the Mass, which is secret and not public, on it, they also impudently falsify the text and sew a word into it that is not in it. For so they read: "Melchizedek, the king of Salem, brought forth bread and wine, for he was a priest of God the Most High": that their proof might have a semblance, because Melchizedek was a priest of God, so he sacrificed by bringing forth wine and bread.
- what great things can they do with it now
904 m. 2SS-S61. Interpretation of Genesis 14:18. w. 1, 1354-1367. 905
What business is it of Christ, who never offered bread and wine, but gave it to his disciples? What business is it of Christ, who never offered bread and wine, but distributed them to his disciples? What business is it of the church, which, according to the example of Christ, does not offer bread and wine, but distributes them to the faithful? Yes, what is that to you, priest, do you want to offer bread and wine? And what great thing will you do with it, if you do it already? But if you want to offer Christ's body and blood under it, as you dream, what is that to Melchizedek's sacrifice? Will you not yet open your eyes and learn the truth? How can you offer Christ's body and blood, because he himself did it?
(108) And such a sacrifice of the Lord Christ is eternal in this mind; with the same one sacrifice he hath perfected all them that are sanctified. If then this is a perfect sacrifice, which Christ once made, what remaineth unto thee? Or will you be able to do anything more toward such perfection? But if you do something to it, as you think, it follows that Christ's sacrifice is not perfect but imperfect, and therefore needs your sacrifice. Such abominable abuse and blasphemy, so that the Lord Christ's sacrifice is blasphemed and desecrated, is alone worthy that we therefore separate ourselves from the priest's church. For why would we also forsake Christ's sacrifice and accept the sacrifice of a man who has no command in God's word? Christ says Luc. 22, 19: "Do this in remembrance of me," that is, take, eat and drink of this bread and cup and make my death known. He does not say: Sacrifice bread and wine. How then do they prove their sacrifice?
Thus it is said here of Melchizedek that he carried forth bread and wine, or, as the Hebrew words read, that he caused bread and wine to be carried forth as from a larder and to be obtained. Now nothing at all is said here about the sacrifice of the New Testament; but if Melchizedek is a figure of Christ, it does not follow as soon as that Christ should also offer bread and wine; and it is clear from the
In the second epistle to the Hebrews and in the 110th Psalm, it is abundantly evident why Christ is called a priest after the order of Melchizedek, not because he offers bread and wine, but because he is an eternal priest and distributes blessings.
Therefore, this falsification of the Scriptures teaches us how Satan has always misused God's name and the Holy Scriptures for blasphemy and how the descendants have always gradually departed from the faith of the fathers. The 110th Psalm, as I said, commemorates the priesthood of Melchizedek and masterfully emphasizes this in the epistle to the Hebrews. But what does the pope do? He leaves aside what the Holy Spirit wanted to be considered first of all, and makes much of the fact that Melchizedek brought forth bread and wine; on this he bases his sacrifice, which is the highest dishonor and abomination of God.
So he keeps the name of Christ and his sacraments, but because he has lost the Holy Spirit, he misuses them only for blasphemy and uses the name of God uselessly. He makes a human work out of the sacraments, but to the promise of forgiveness of sins through Christ he attaches our own worthiness and satisfaction, and thus turns all things into vain abuses. Therefore, let us thank God that we have been delivered from such a plague and now have the right knowledge of religion and a righteous understanding of the Holy Scriptures.
(112) What is said about the bread and wine that Melchizedek brought forth is historical; but that Melchizedek blesses Abraham and Abraham gives him the tithe, we also know that it is the main thing that the Holy Spirit wants to be seen as signifying the priesthood of Christ, which is eternal and only blesses, that he may forgive sin and save from death all who believe in him. Therefore he has the name of a righteous king and is a king of Salem, that is, of peace.
But here one should also notice that Moses gives God a new name here;
906 2. m, 26I-2S3. Interpretation of Genesis 14, 18. 19. W. 1, 13S7-1SS9. 907
For he says that Melchizedek was a priest leel eljon, that is, God the Most High. And use such name also often the Psalms. But it seems that Moses uses this name here to indicate a difference in the services that went on at the same time in the Schwang. For the king of Sodom, Gomorrah, the Rephaim and the Babylonians had their own gods and services, as the world is always full of various sects; but the holy fathers and the descendants of the Eber served the God of Elion, that is, the Most High, who is one and eternal God above all.
Therefore the angels also sing Luc. 2, 14: "Glory to God in the highest"; because Satan with his damned angels flies in the air, but the true God has a higher seat, to which Satan cannot come. So the holy fathers wanted to exclude and reject the variety of gods and worship by this name, and honored only the one who is the highest. Thus Paul says in 1 Cor. 8:5, 6: "There are many gods," that is, the world has various worship services; "but we have only One God," that is, we are all attached to Him who gave His Son for us and is gathering a church here on earth through His Holy Spirit. So this is the opinion of this text: Melchizedek was a priest, prophet and preacher who remained pure in the knowledge of God, who is the right and highest God. For this name, God the Most High, is a refutation of all other gods and worship. For at the same time the world had other priests: but Melchizedek was the most distinguished priest of God Most High, who at that time held a glorious banquet out of joy because of the victory that God had given to Abraham.
V. 19. And blessed him, saying, Blessed art thou Abram, the most high God, which possesseth heaven and earth.
Here again he excludes Abraham's worship and faith from all the worship of the other Gentiles of all. And is confirmed and affirmed here, that above
In chapter 12, v. 3, Abraham is not only blessed, but others will also be blessed through him, because through him help and blessing was given to his enemies who were under the curse and wrath of God and were punished with severe imprisonment because of their sin.
This is why it is necessary that Abraham be comforted and strengthened in faith and patience. For after he had given glory to God with a public confession among the Gentiles, God honored him again before the Gentiles with such a glorious victory. And here comes a preacher, a holy patriarch, who did not preach this sermon as simply as Moses tells it here, but no doubt used all the right masterpieces to make a thing glorious and mighty. What are (he will have said) your gods, whom you have served until now? My God alone is the supreme God, who has given such victory to his faithful servants, and has done this miracle that you have seen.
For is this not a miracle of God, that this one man with so few assistants should slay and put to flight so many and such mighty kings, before whom everyone should have been terrified because of their former very great victory? Therefore, throw away from you the vile idols and false gods that have led you into the hands of your enemies and caused you such misery, and accept this our God, who alone does miracles, Ps. 136:4.
118 And Melchizedek did not preach such a sermon in one hour; and even if one would have thought that he preached it in one hour, it still went forth afterwards to the surrounding nations and to many places. And so, through this miraculous work, the true church in its greatest need has been very sweetly and gloriously comforted and strengthened. Before, Abraham was despised and his church was the most despised in the eyes of the Gentiles, for that is why he had to break away so often and go to other places; but now, through this glorious victory, everyone is awakened, they
908 L.m. 263-S6S. Interpretation of I Moses 14:19. W. I. 1369-1372. 909
Everyone runs to the place with a crowd, and everyone wants to see this stranger, whom God had helped so powerfully from on high.
But this text, that Melchizedek blessed Abraham, is abundantly dealt with in the epistle to the Hebrews, and we are to take special note of these words, that he calls him the blessed of the most high God. For before the world Abraham, as history shows, was rejected and lowly, and no doubt others cursed him much: but to God Most High he was blessed, as he was an heir of that blessing which the seed of the woman was to bring. Such has not been a temporal, but actually an eternal blessing of God.
But the world praises the temporal, as it is written in the 144th Psalm, v. 12 ff. that the wicked desire: "That our sons may grow up in their youth like plants, and our daughters like hewn-out oriels, like palaces; and that our chambers may be full, which can give forth one store after another; that our sheep may bear a thousand and a hundred thousand in our villages. That our oxen may work much; that there may be no harm, no loss, nor complaint in our streets. Blessed are the people who prosper in this way." But Melchizedek does not speak of such blessings here, but of the eternal and spiritual ones, which belong to eternal life; of which the now mentioned Psalm v. 15. also says: "Blessed is the people, whose God is the Lord." In this blessing Abraham rests, but the temporal he commands God.
If he had only been concerned with the temporal blessing, he could have conquered the land of Canaan as easily as he had been able to defeat these four kings. But he waited patiently for such a blessing, and comforted himself with the one who was actually God's blessing and had the promise of spiritual and eternal goods, namely the forgiveness of sins through the seed given and eternal life.
122 Therefore Abraham is set apart from all the other fathers by this sermon of Melchizedek and becomes a special marker and lord to his house or lineage.
The church's coat of arms is a sign and testimony that God's blessing is to be enjoyed, that the church is nowhere else but in Abraham's house and with those who hold to Abraham.
If the pope had such a promise, he would be justified in boasting of the name of the church, for the church is set in Abraham's house as a high and apparent place, so that everyone may see where God wants to have His dwelling place and from where one should expect His blessing and eternal life; for this is why Abraham is also called the one blessed by God. Angels, worldly rulers, preachers and judges are also called gods, because they hold a divine office: but GOD is called eljon, who sits on high or is the Most High; for he is one and alone over all. Therefore, in this sermon Melchizedek presents Abraham before the whole world, that with him and in his house and lineage alone is the church, the kingdom of heaven, blessedness, forgiveness of sin and divine blessing.
And this miraculous victory has given cause for this glorious preaching. Therefore, not only have the prisoners been redeemed according to their bodies, but also countless souls have been saved from eternal death, after they have learned to recognize the right God from this public miracle and such a glorious sermon. Therefore, this victory, if one wants to think about it diligently, was not without fruit at all, but glorious and miraculously powerful.
- I remember that I also read this history in my youth; but because I was still an inexperienced theologian and had not yet had a competent teacher, I read it as a history in Livius without any surprise, did not see and did not think that Abraham would be presented and praised in this way, that divine blessing, that is, forgiveness of sins and eternal life would be found in him; because he alone has the promise of the seed and is therefore called a blessed one of God.
- Further, the name of God, to emphasize it more abundantly, also includes these words, that He says: "The heavens and the earth are the same.
910 L. m, SM-2W. Interpretation of Genesis 14:19, 20. w. i, 1372-137." 911
Earth possesses." The word kanah means to possess, from which Cain comes, that is, an acquired possession or inheritance; by this he means the God who possesses heaven and earth as his possessions and goods. In this way he excludes all false gods, even the angels, kings and holy fathers 2c. For to this one God on high he attributes that he is a father of a house, who has heaven and earth for his dwelling, and like a father of a house rules all that is in it, as angels, devils, men, tyrants, servants, saints and unholy ones; for all of these are under God's rule and his household, and must recognize him as their father of a house and follow his will. Such a God, says Melchizedek, Abraham has, who alone is the true God; and whoever does not believe this, let him see this new miracle, that he has slain four very mighty kings with three hundred and eighteen household members who are in league with him, then he will have to confess that in this God's hand are all tyrants, yes, all angels and devils.
In this way, the prophet Daniel almost describes God, when he says to King Belshazzar, Cap. 5, 23: "You have not honored the God who has your breath in his hand. The breath, says Daniel, which no one can do without for a moment, is in God's hands and not ours. In the same way Melchizedek praises the divine majesty, namely that he alone is the highest God, who has all things in his mighty power and delivers and hands them over, as he delivered four mighty kings into the hands of a beggar and a stranger, Abraham. Why then, saith he, do ye deceive yourselves in that ye worship stones and wood, the works of your hands? Why do you not turn to the God of Abraham, who has visibly shown himself to you that he alone has and possesses the heavens and the earth?
Thus he praises God, from whom blessings come, and at the same time instructs his church and calls the pagans back from their idolatry to the right knowledge of God. To this sermon, he now gives thanks, as is customary in sermons, so that he may be able to
priestly office. For he strengthens Abraham in his faith, teaches and instructs the other people which is the true God, diverts them from idolatry and thus gives thanks to a gracious and merciful God for His word and other gifts.
V. 20 And praise be to God Most High, who has delivered your enemies into your hand.
(129) What unnecessary quarrels the grammarians make here about the words, let us leave aside, and remain with this simple and right understanding, that Melchizedek with these words ascribes the whole miraculous work to God, as from whom it came, as if he wanted to say: True, Abraham, you have accomplished great things: but God has done it through you, and such victory is not to be ascribed to you, but to God, who owns heaven and earth.
(130) Abraham gladly heard that the honor of this work had been taken from him and attributed to God, to whom it was due and who had done all these things through him; he was satisfied that he had been blessed by God Most High and that his house had been made the seat of the true church: therefore he gave thanks to God and left the honor to Him, and was satisfied with peace on earth and the good pleasure of men. The Scripture also points out to us that we should not exaggerate our gifts, but take care that they are not ours, but God's, and so we should praise and thank God with one accord.
So you see that this is a very short sermon, according to the words; but whoever takes them apart and draws them out somewhat expansively and masterfully, will find that it is a very long sermon, in which everything that can be said about religion is touched upon. For first it teaches which is the true God, and condemns and refutes idolatry; then it exhorts to humility and thanksgiving, because all that we have are God's gifts and bounties.
And unto the same Abram gave tithes of all things.
912 2- III, 288-270. interpretation of Genesis 14, 20-24. w. 1, 137S-137S. 913
The Jews interpret this text in many ways, because the words read as if Melchizedek had given the tenth to Abraham. But there is clear evidence against this in the Epistle to the Hebrews, Cap. 7, 2, which not only clearly states that Abraham tithed, but also concludes that Melchizedek's priesthood was far more glorious than the Levitical priesthood, as the blessing itself testifies. For he who is less does not bless him who is more and greater, but he who is greater and greater blesses him who is less.
133 But that the text further says that he gave tithes of all things, is not to be understood as if Abraham had tithed his spoils; for soon after the text clearly says that Abraham did not want to take a thread or a shoelace for spoils, even since all goods were offered to him by the king of Sodom. So this word "of all things" does not refer to the booty that Abraham gave back to everyone who had it, but to Abraham's own goods, of which he gave the tenth part to Melchizedek the priest, not just now, but every year.
For Abraham also humbled himself before this victory and recognized Shem as a priest of the Most High and gave him tithes, as did Lot and the other fathers who lived at the same time. For they all honored the priest Melchizedek as their eldest, who with his priesthood and preaching office was a figure and shadow of the spiritual kingdom of Christ, which he was to have on earth.
But the epistle to the Hebrews Cap. 7, 1. ff. speaks very wisely and masterfully of the tenth which Abraham gave, and is thereby a certain testimony of the Holy Spirit; for no one would have seen this in it, which the master of the same epistle has seen. First, he takes this from the 110th Psalm v. 4, that Christ is a priest after the order of Melchizedek, and concludes powerfully from this that he cannot be a priest after the order of Levi, nor is he a temporal priest like Aaron, but an eternal one: for Melchizedek was without a priest.
He is the father and mother, and has had neither the beginning of days nor the end of life. From this it also follows that the Levitical priesthood should completely cease and a spiritual priesthood should come in its place: all this is masterfully conceived and nothing can be raised against it.
136 Then he also disputes about the tenth. Abraham is the father of Levi; so if he gives tithes to Melchizedek, no one can deny that Melchizedek is far above Levi; for who would not confess that his priesthood is far greater, more worthy, and more excellent than Aaron's? Now Christ is a priest after the order of Melchizedek. Therefore Aaron ducked and held himself down, and the Levitical service and the law departed as a shadow departs from the body 2c. Thus he concludes with a very full and rich spirit that the priesthood of the Law must necessarily cease, since a priest after the order of Melchizedek is promised, before whom Abraham, the father of Levi, humbled himself and gave him tithes while Levi was still in his loins. But to all this a diligent reader may further consider and contemplate in the same epistle. We continue.
Fourth Part.
About the generosity of the king of Sodom against Abraham, and how Abraham behaved against it. Item, from Abraham's
Praise and virtues.
I.
V. 21-24 Then said the king of Sodom unto Abram, Give me the people, and the goods keep thee. But Abram said unto the king of Sodom, I lift up my hands unto the LORD God most high, which possesseth heaven and earth, that I will not take of all that is thine, neither a thread, nor a shoe lace, lest thou say that thou hast made Abram rich. Except that which the young men have eaten, and the men Aner, Escol, and Mamre, which went with me, let them take their part.
914 L. m, 270-272, interpretation of Genesis 14, 21-24. W. 1, 1379-1381. 915
So far we have heard that a glorious sermon was preached in the king's valley, where not only the king of Sodom himself came, but also the king of Salem, priest of God the Most High, and no doubt other cities and regions as well; all of whom wished Abraham good fortune for such an excellent victory and thanked God for such a great and exuberant grace and gift. Accordingly, we see here that the king of Sodom, as one who was informed by such a sermon of the king of Salem and converted by such a wonderful victory of Abraham, now speaks most kindly to Abraham, whom he had previously despised as a beggar and a stranger who had nothing of his own in the same land, and not only wishes him luck for such a glorious victory, but also offers him as booty all goods; and he wants to be satisfied with this, if he alone can obtain the living people as a gift.
Now it will not have been small goods; for these four kings had plundered everything far and wide around them and had taken great booty: and yet he carries such goods to Abraham with all readiness, and he desires only the people, that is, the wives, sisters, daughters, brothers, young men, little children 2c.; for all this is called nephesh, people. But the word recush, which we have translated "goods," means everything that one has in stock, household goods, possessions and goods without people, so that he gives Abraham all kinds of livestock, clothing, gold and silver and what more goods there were, that he may hold on to them as one who has fought for and won them, only that he may leave him the people.
- As the king of Sodom is to be praised for showing such generosity to Abraham, and for considering him a man worthy of such reward, so Abraham himself, who through danger, labor, toil, and expense had obtained such victory, is held up as a special example of virtue to the whole world, and especially to the whole church, for so freely rejecting all that is offered to him, and for rejecting all that is offered to him.
In turn, he hands over and grants to anyone to whom it was due before, so that he will not keep even one thread or lace of all the spoils.
II.
From this it can be seen that his heart was without all ambition, lust, avarice and other vices, which are also often found in great people. For how like are not our nobles, lords and princes, who rightly and wrongly snatch what they can hold; if now a prince hardly takes over a village more to his country, he soon has his title and coat of arms extended and renewed; therefore they have not a drop of such noble blood, which was in Abraham. For in everything they undertake, they seek their honor, glory and benefit. Abraham, on the other hand, simply seeks the benefit of his neighbor, does not want to become rich from this booty, nor does he want a thread of it.
And this way of speaking is not known to us, but is very emphatic. The word chut means a thread. It is a synecdoche, just as the word iron is used and understood to mean a sword. Thus we read in Joshua Cap. 2, 18, about the red rope that was tied to the window, and it does not mean a thread, but something braided, like a rope or cord. Thus it is written in the Song of Solomon in the 4th Cap. V. 3: "Your lips are like a rosy cord." In this way it must also be understood in this place that Abraham's opinion is: Not only do I not want the cattle, oxen, asses, let alone the people or captives: neither do I want the garments alone, as skirts, coats, shoes 2c.; but also do not desire a string to draw a skirt or shoe together. And such a way of speaking was undoubtedly mean at the same time, as when we now say: I would not desire a nail pin. So also John says of Christ Marc. 1, 7: "I am not worthy to untie his shoe laces," so that he then shows great humility. In other ministries we see that the servants of their masters have arms, sides and feet.
916 8. m, 272-274. interpretation of Genesis 14, 21-24. W. 1, 1381-1384. 917
touching them when they do them service and help: "This," says John, "I do not submit to, but I am not worthy to untie his shoe laces. Such a way of speaking is very sweet and emphatic, if one can understand what was meant at the same time by this people.
But here one might say: Why does Abraham act so proudly and contemptuously, that he so rudely despises and rejects what this king so willingly and honestly offers him? Now it was truly fair to demand or take back what the war had taken away; in addition, such a victory was not granted to him without great danger, effort and work: why then does he reject this, which was rightfully due to him as an overcomer and which was offered to him as a gift by the king?
Answer: All this is a powerful proof that Abraham understood the divine promises much differently than the Jews still understand them today. For they are still under the delusion that the promises in the holy scriptures belong to this miserable and poor life here on earth; but Abraham forsakes the king's reverence and gifts, regardless of the fact that he had the bodily promise of the land of Canaan in his hands, and that by divine right he could have possessed all such goods (for he was an overcomer); For he knows of another, greater and more lasting good and possession, namely of the seed that is given; in this he rests and places the other everything in God's will, draws nothing to himself, since such an opportunity is offered to him, but waits until the Lord himself delivers such and gives it into his hands.
For he sees how the people are minded. The king of Sodom, lest he should be found ungrateful to him, offers him all his goods, without the captives, in righteous humility: but what would have followed if Abraham had accepted such offered gifts? No doubt the same peoples would have said that Abraham had become rich from their goods; which would have been nothing else than that the countless and eternal
Promises made to Abraham would have been completely obscured and suppressed.
145 Therefore he is right to reject all that is offered and promised to him, and not to take a thread of it, so that everyone may know and understand that all this that happened to Abraham afterwards happened to him solely out of God's blessing and not out of people's favor and good deeds.
Since he is sure that God will show him favor and that he will have more land and good things through His blessing than the king of Sodom, or anyone else he may be, could give to him, he will reject such an offered gift. Rather," he says, "do not inflict this scorn and shame on me, that you, the king of Sodom, have made me rich, and if you had not, I would have nothing; but take your spoils and goods and go away. I will reserve this for myself, that I alone will boast of my dear God and of his promises, who owns heaven and earth; you alone are a king over those of Sodom. Therefore I will cleave unto him that giveth, and blesseth, and helpeth; but I will leave thee with all that thou hast, as a man that hath need of his own 2c.
Thus we see that in this holy patriarch all virtues were abundantly accustomed. For in supreme love, for the sake of his brother Lot, he serves those who had never been worthy of his benevolence. When he is on top and wins the victory, he does not think or worry about how to increase his wealth and power, but has a heart without all ambition, avarice and other covetousness, and clings only to the promise of eternal life and to him who possesses heaven and earth.
III.
The blind Jews should look at their father Abraham, whom they praise here, and learn from it what kind of form it has around the kingdom of the Messiah, on which Abraham alone hangs here and lets the land Canaan go over it with all its goods and treasures. For the Mes-
918 L. m, 274-27". Interpretation of Genesis 14:21-24. W. I, 1384-1387. 919
siah was not promised to him to have a kingdom in Sodom or in the land of Canaan and to be like other worldly princes and kings, but to be God the Most High, who could give much more than the king of Sodom, who could have made Abraham rich, but could not have helped him against sin and death.
Therefore we see from this how badly Abraham's descendants have fared and are very unlike him. For Abraham rests in spiritual and eternal goods, but defiantly despises temporal goods; but the Jews wait and seek for nothing but temporal things, but they care so little for spiritual things that they persecute the preaching of the gospel and are enemies to it, because it is a doctrine that teaches not of riches and power, but only of the forgiveness of sins.
150 Thus Abraham is described to us here as full of faith and hope of eternal life; therefore he uses this temporal victory as a field or other thing, which belongs only to the exercise of the body, but the heart has nothing to do with it; for Abraham lets his heart cling to the divine grace and promise of the future seed according to the teaching in Psalm 62, v. 11: "If riches come to you, do not cling to them with your heart. He may have a wife, servants and maids, but he has all this as if he did not have it and is a true monk. For he righteously despises all the pleasures, honors, and goods of the world, and lets his whole heart be occupied with nothing else, and hopes for nothing else, but the promise of Christ; for this alone he desires and covets, but all else he puts far below this excellent gift, and utterly despises it.
For this reason, those who present such histories or legends to the people do well with their diligence and work and serve the churches more usefully. For what are all the saints (except the prophets and apostles) compared to this Abraham, who dealt with the world for a long time, and at the same time ordered and ruled the household regiment and police, and yet did all this with a strong mind, so alone in the world?
the divine and eternal good, despised and trampled underfoot? But he does not ask about other worldly kings, nor what people may say and judge about it, but wants to keep this glory of God the Most High, who owns heaven and earth, completely and unadulterated.
But he considers his neighbor in this way, that since he despises and abandons his right, he is so minded and wants others to be preserved in their right, and does not want to be so just and perfect for his own person that he harms others besides: therefore he wants the men Aner, Escol and Mamre to keep their part completely and unchanged, and thus does not want to have taken anything from them with his example. Such fairness is also a wonderful virtue, for there are many who are so wrongly righteous and pious that they all want to force others to their example, which is a great injustice and not to be suffered at all.
(153) Now as for Abraham's household, we have in them fine examples of piety and obedience. For these men had been Abraham's helpers and companions in this war, and might by right have claimed their spoils, which they had obtained with great toil and labor. But Abraham gives them nothing more than food and drink, and yet the pious servants are not angry about it or grumble, but want to be found equal to their master and gladly follow his piety and ways.
From such examples one should establish established rights and all good order; for God had given to the same world a man, abundantly and fully endowed with all glorious virtues, against whom the high and excellent men Aeneas, Achilles, Agamemnon 2c. of whom the pagans boast much, are nothing. For here we see an example of faith toward God, which no one can imitate; so also his justice and love toward men is great and perfect.
(155) Now here you do not hear of fasting, of special food, of plate shears, of special clothing, of which one hears much in the pope's lies, but Abraham.
920L. m, 276-278. Interpretation of I Moses 14, 21-24. cap. 15, 1. w. 1, 1387-1391. 921
eats and drinks with his own what time gives: but faith and love he proves with all diligence.
And God has not lit such light of the world in vain at the same time. For through this way of Abraham, many of them were undoubtedly brought from the Gentiles and caused to accept the God of Abraham. But if some have not been softened or moved by such an excellent example, it has happened to them that they were given in a wrong way, Rom. 1:28, and God will finally punish all ingrates,
as the following history will indicate from the sodomites.
157 Therefore we should keep such an excellent example, and diligently model ourselves after it in all our lives. For the apostles' and prophets' profession was special; so Christ and John the Baptist are not to be compared with anyone. But all these preached for a short time, whereas Abraham lived a long time and performed many wonderful deeds. Therefore he is considered to be the head of all the other saints.
The fifteenth chapter.
First part.
Abraham's challenge and how he is comforted by God in it.
After these things it came to pass, that the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy very great reward.
This is the most important chapter, which should be read with the greatest attention and diligence. Now, however, I am so burdened and prevented with the church's needs and affairs, as well as with court matters, that I cannot diligently consider all the matters contained in this chapter. Therefore, we will only deal with it according to the grammar.
Now we have heard so far about the glorious victory of Abraham and the miraculous work of God to reveal Himself to the same world, so that all men would be enticed and caused to accept the God of Abraham, who alone is powerful and the Most High.
- Then comes the story of trial and consolation, all of which Moses introduces and connects so closely with this story of Abraham's victory that it seems as if he has taken into account the order and nature of the story.
little thought, as he is wont to do. Therefore, an inexperienced reader often thinks that the sermons and descriptions of the prophets follow one another badly; but those who are experienced in spiritual dealings know that no order is more certain, better, and meaner than that after the consolation always follows and arises new danger, misfortune, and indignation.
4 So here, after Abraham's glorious victory, which undoubtedly greatly strengthened his faith and especially comforted his heart, especially since the serious sermon of the high priest Shem was added to it, a new challenge follows; however, it cannot be sufficiently understood from history what kind of challenge it was. However, it is certain and not lacking that when God addresses Abraham with these words and commands him not to be afraid, such words did not fall in vain and without cause, but that Abraham, who shortly before had been cheerful and in good spirits as an overcomer and victor, was now overtaken by further danger, worry and terror.
5 For what would have been the need for this admonition that he should not fear, and the promise of such a great reward, if he had not come to the point of either almost despairing of God's protection or doubting the reward?
922 D. m, 278-280. . Interpretation of Genesis 15:1. W. I. I3SI-1394. 923
(6) Therefore let us follow the common rule which the 30th Psalm holds up to us as a common example of all the saints. "But I said," says David, v. 7 ff, "when I was well: I will never again lie down. For, O Lord, by thy lovingkindness thou hast made my mountain strong: but when thou hidest thy face, I was afraid. I will cry unto thee, O LORD; I will pray unto the LORD. What profit is there in my blood, if I am dead? Will the dust also thank thee, and proclaim thy faithfulness?" 2c.
This is the common way that God practices the saints and deals with them. Therefore also the 4th Psalm v. 4. says that God leads and governs His saints miraculously. After Abraham is comforted by his miraculous victory, he is so free and secure in such great joy of the spirit and over God's gift and good deed that he says in his heart: "I will never lie down"; but soon everything turns around with him that he has to say like David: "You have hidden your face and I am terrified.
But why, or how, does God govern such things? Why does He not give His saints a constant and perfect joy? This I do not know, except that I see this rule and common example in all the saints, even in the Head, the Lord Christ Himself, who at times rejoices in spirit and thanks God with joy in the Holy Spirit, but after that he is saddened again in his spirit, calls upon God for protection, asks for help, and complains that he is abandoned in the deepest distresses; as can be seen in Psalm 8, v. 6, and Psalm 22, v. 2 ff.
(9) Therefore we should learn well the ways and examples of the saints, even the trial that he holds with them and over them. Abraham had shortly before been glad of his glorious victory, for God had made his name famous among all the nations that lay about; therefore the danger and sin of vain honor and glory lay very near to him. For this nature of ours can bear nothing less than its own honor and God's good deeds. Therefore, God turns His face away from him a little and lets him govern himself; then fear, toil and work follow from the beginning. Thus says
also Paul 2 Cor. 1, 8. 9.: "We had to forsake life, and had decided in ourselves that we would have to die. But this was because we did not put our trust in ourselves, but in God who raises the dead." For God is hostile to self-reliance. Now this is a sin that is in our nature, and drives and provokes all saints, and especially the most high, to sin against the first table.
(10) For as far as the other table is concerned, lust is sufficiently killed in them, so that they are not challenged by theft, nor by adultery, nor by death, as happens to young people whose flesh is still strong and fresh: but other much more grievous dangers befall them, namely, the great and high sins against the first table, such as trusting in oneself and one's ability, boastfulness and conceit of one's own righteousness and wisdom. With such monsters the saints have to fight without ceasing. And Abraham, Moses, Aaron, David have to do with it most of all, that they force and overcome presumption and hopefulness.
11 Therefore it can be seen that Abraham, as the words sufficiently show, was also in such a challenge. Because God sees that he is in danger and might become presumptuous, he turns his face away from him and thus averts his temptation. For this is the common affliction of us all, that when God gives more glorious gifts, the old Adam puffs himself up and becomes proud, for he sees that others do not have such gifts. Therefore, lest this sin deceive the saints and bring them to ruin, God gives Paul an angel of Satan to smite him with fists, lest he exaggerate his revelation, 2 Cor. 12:7. Therefore, a fine example is given of a bishop who, when pressed and forced into the office of preaching, fell to his knees and called upon God to take such an office from him, or, if he wanted to be burdened with it, he asked God to first free him from vain ambition and hopefulness. For if Paul, the supreme apostle, is not safe from this pestilence, even if he
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cannot but be helped from this sin by such a means as to let the devil afflict him: what have we to fear, who are far below Paulo, and not at all to be compared with him?
(12) For by nature we cannot help but exalt and pride ourselves in the gifts of God, and despair when they are taken from us. And it is not necessary here that we bring up old histories that have happened before us. Look at our times. For what else has MĆ¼nzer, the Anabaptists, the Sacramentarians, Zwingli and Oekolampad awakened and set them on their course than atrocious presumption and ambition? If someone can write four words of Greek and interpret a psalm, he rises up and puffs himself up like a leaven through his science, so that he makes himself believe that he floats in the air far above all men.
I have known this harmful plague at times and have been informed of it from so many histories of divine Scripture. Therefore, in the beginning of the Gospel, when God led me into this being, that I call it so, by miraculous ways against all my will, I asked God with all earnestness to deliver me from this evil and to protect me from such sin; So he heard my prayer and kept me free and free from this affliction, although not so free and free that I did not feel it; but with business, worries, danger, toil and work he made me suffer in such a way that I could easily forget all ambition from my heart.
(14) And if God does not protect us from it in this way, this enormous and ugly sin would take us all captive. The youth, and afterward the male age, feel its plague and temptation, for the flesh is tempted with fornication, the heart with covetousness, anger and hatred, and such like stimuli, by which the hearts are contested in many ways: but such battles are on the other table, and are extinguished in time.
- if we let ourselves think that way.
We have now fought against such sins and overcome them, so from now on a new and much fiercer battle is set against the first table, in which we must fight against the arrogance, ambition and trust that we have in ourselves because of our gifts. For this reason, Paul must feel Satan's stake in his flesh, so that he may be overcome by such a plague: "Lest I," he says in 2 Cor. 12:7, "should exalt myself to high revelation, there is given me a stake in the flesh, that is, Satan's angel, which smiteth me with fists." But how many are those who, looking at St. Paul, think and believe that he must suffer such a temptation? And who would not believe and believe that he had long ago overcome such a temptation and had trodden it underfoot? And yet he indicates in the epistle to the Romans that he is in a much greater danger. For he complains in Cap. 7, 23 that he is taken captive by sin, or the law of sin.
(16) How can one, seeing and experiencing this in such a great apostle, keep himself free and free from all danger? And so Abraham was still in the flesh; so what wonder is it that after God had given him such a glorious and mighty victory, he exaggerated his happiness and became proud and presumptuous? So that he would not exalt himself too much, God sent him a strong and severe challenge, so that his courage would be broken and he would be humbled.
(17) Although we cannot know what kind of trial it was, it is nevertheless plausible that he will have suffered such things as we have just described from the Psalm. After gaining the victory, he will have become joyful in spirit and will have sung with a high voice: Te Deum laudamus! (Lord God, we praise you!), he will have said: "I will never lie down", Ps. 30, 7. But since God hid His face from him, sadness came, which took over his heart and made him weary, so that he completely forgot about such a glorious victory, and thought to himself: "I will never lie down", Ps. 30, 7.
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as if he had been abandoned and rejected by God.
(18) Therefore we should diligently keep such histories in mind, that we may be able to comfort those who are in sorrow. For affliction is sent unto us, that we may not exaggerate the gifts which we have. Although it is difficult to feel such anguish and sadness in the Gentiles, we should comfort ourselves with it and keep ourselves upright, and on the other hand, we should regard all harm and trouble as insignificant, so that we know that the forgiveness of sins remains unharmed, unchangeable and certain; we should look at this and prefer this gift to all others, and on the other hand, we should despise all other gifts, no matter how great and apparent they may be. If we do this, our hearts will be a little satisfied, and we will be comforted.
(19) God gives great gifts to His own, as He gives a glorious victory to Abraham, but He does not yet pour out His gifts, nor does He give Himself to him. And though you have greater gifts than perhaps Abraham or Moses, yet you do not yet have the Lord Himself; for He reserves Himself for us, and withdraws Himself from us, as it were, that when we are out of temptation, and all is well and secure about us, we may nevertheless fear Him, and not say with assurance, "I will not lie down." For as soon as we sing such a song, it is immediately followed by, "You have hidden your face from me, and I have been afflicted." Those who think they are unconquered by battle and temptation are frightened and terrified when temptation comes upon them.
- Now this does not happen because God was of a different mind or wanted to turn away His grace from us and deny us forgiveness of sins, but His will that He should make us blessed through His Son, to whose kingdom He has called us, remains certain, firm and unchangeable. But this is taken away from us for a time, that we cannot feel such grace. Those who have therefore tasted and felt such temptation in monasteries have called it a spirit of blasphemy.
The words of grace are called the lighter and more comfortable reference. And when I was young, I read such things in their disputations, but I could not understand them until I began to read the Scriptures.
21 Now it is no small comfort to know that grace is not abolished at all, but is certain, constant and unchanging, although the feeling and experience of it is suspended for a time, and fear and terror penetrate, so striking and grieving the heart that man becomes impatient and makes himself believe that he cannot bear God's wrath, and thus makes a devil out of God.
(22) Christ felt this temptation in the garden, when nature struggled and fought with the spirit, and the spirit was willing, but the flesh was weak, that is, he was frightened, trembled, and was afraid and grieved; for no one feels righteous grief unless God leaves him; just as again no one can be grieved where God is. That sadness, then, is a sign that God has departed from us and left us for a time; as in Song of Solomon, Cap. 2, 9, the bride complains that her bridegroom is standing behind the wall and looking through the bars. Where such a thing happens, it goes as the 107th Psalm v. 27 says: "They reeled and staggered like a drunken man, and knew no more the way. Again, however, when GOD, as in the Book of Wisdom Cap. 3, 7, shines into our hearts with the radiance of His mercy, they must rejoice, even if, like Stephen, they are carried away in suffering and death.
Therefore it is very useful to look at such examples and learn from them that the saints, when they are strong in the Holy Spirit, are stronger than Satan himself. But when they are again caught and oppressed by temptation, they become so fearful and fainthearted that they are afraid even of a rustling leaf. For by this we are reminded of our weakness, that even though we have great gifts, we do not exalt ourselves, but in humility
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and fear God. For those who do not do so, God turns His face away from them, and then terror and trembling follow.
(24) This is what I wanted to say at the beginning of this chapter, in which we have a clear example of what the fourth Psalm, v. 4, says: "Know that God leads His saints wonderfully," that is, He allows them to be trained and tempted in various ways, so that they do not become apostates or exaggerate their gifts and blow themselves up against others who do not have them. For those who do these things offend their neighbor so that he falls.
(25) Therefore, those who are appointed to be teachers in the church, to govern others, should plead against this temptation as against their highest and most harmful enemy.
For other sins, such as anger, impatience, and drunkenness, are so shameful by nature that one must be ashamed of them, for those who commit them know that they are sinning, and therefore they are ashamed of them: but vain honor and presumption of one's own wisdom or piety is such a sin, which is neither considered nor recognized as a sin, but people still thank God for it, as in the Gospel Luc. 18, 11. the Pharisee does, and therefore rejoice as a special gift of the Holy Spirit. Therefore, it is such a pity and diabolical plague that can neither be advised nor helped.
(27) God protects the holy Abraham from this, that after such a glorious victory he lets him fall into such a challenge that he has to comfort him again with a voice from heaven. Although, as I said, we cannot know what kind of trial it was, the circumstances indicate that it was a very severe and hard trial, and that Abraham lost heart over it. Perhaps Abraham, as his words indicate, was anxious for an heir, for God had promised him the land of Canaan and eternal blessings; but because Sarah was barren and the hope of an heir was almost taken from him, he thought, "How is it that God, who is so gracious, does not give you a son? Perhaps you have angered him
and he has changed his mind and spirit toward you 2c.
(28) Whether this may have been his challenge, I dare not say. Therefore, I follow the common rule that when God has made his saints happy, he soon makes them sad again, so that they do not exalt themselves and become secure; when he has made them alive, he leads them to hell, so that he may lead them out again. Therefore, if we do not know exactly what Abraham's special challenge was, we are not mistaken when we say this according to this common rule.
29 For these words, "Fear not, Abraham," are very clear and important, and indicate that there was great fear and trembling in the holy man, and the real temptation of unbelief. For why else would he have added such words: "I am your shield and your very great reward"? Therefore he will have thought: Perhaps God has chosen and chosen another to whom He will make this promise, and who knows whether He does not mean by this victory all that He has promised you?
30 For where God removes His hand, the flesh devises a strange dialectic and rhetoric. After that, God puts three mighty words on such swift thrusts, in order that Abraham's heart may be stirred: "Fear not, I am thy shield, and thy very great reward," as if to say: Of whom wilt thou be afraid, if I am thy shield? What do you want to be given to you, if I am your reward? Do you not have a greater reward than the land of Canaan or the whole face of the earth? This is a good comfort and also indicates a great trial and fear that Abraham felt.
The fact that the text says that the Lord spoke to Abraham "in the face", we have not had such a way of speaking in Moses so far. In 12. Cap. V. 1. it is simply said that the Lord spoke to Abraham; then v. 7. it says that the Lord appeared to Abraham; so here it is also said that the Lord spoke to Abraham. But there is a new way, namely "in the vision". Such a sub
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This difference teaches us about three kinds of prophecies or three kinds of revelations, which is clearly mentioned in the 4th Book of Moses, Cap. 12, v. 6-8, where God says: "If anyone among you is a prophet of the Lord, I will make myself known to him in a vision, or I will speak to him in a dream. But not so my servant Moses, who is faithful in all my house. Orally I speak with him, and he beholds the LORD in his form, not by dark words or likeness."
- a vision or appearance is when God appears to the spirit of man, not as in sleep, but in waking, as Abraham, when the Lord spoke such things to him, truly was not asleep. For he is commanded to go out and look up to heaven and count the stars. Therefore this spiritual appearance was not a fanciful imagination, but happened with open and awake eyes.
Now such visions are images that need interpretation and explanation. As when the prophet Amos Cap. 7, 1. sees one standing in the vision who makes locusts in the beginning when the grass went out; these same locusts mean the king of Babylon, and the one who makes the locusts is God, who lets such punishment go over the same people. Moses calls this a vision or appearance.
34 Dreams, which are often mentioned in the Scriptures, are on a lower level, namely, when in a sleeping person, in whom the senses are at rest and do not exercise their function, several images occur to the mind. As Pharaoh 1 Mos. 41, 1. and Nebuchadnezzar Dan. 2, 1. see images in their sleep that show them how things will be in the future.
35 And Augustine writes a fine history of a doctor, who considered the article of the resurrection of the dead and immortality of the soul to be doubtful, that a very beautiful young man came to him in his sleep, who spoke to him in a friendly manner and asked, whether he also knew him? When the sleeping man answered that he did not know him, but that he saw and heard him, the young man said, "How can you see me when you are asleep and your eyes are closed?
And how can you hear me, if your ears are not open, but are closed in sleep? Therefore learn and believe that there are also other, spiritual eyes, so that those who believe in Christ may see him when their bodily eyes are closed by death or rather are completely deceived. Such an image occurred to that doctor in his sleep. And the Scriptures often testify that God has revealed future things to pious people in this way.
(36) But here is the question: How and by what one is to recognize true dreams? and how one is to know, when visions occur to one, whether they are from God or from the devil? For the pagans have also seen that the hearts are deceived in many ways by such fantasies in dreams. Therefore Cato says: One should not ask about dreams, nor give anything to them. And Sirach says Cap. 34, 6. 7.: "Do not think anything of it. For dreams deceive many people, and are lacking to those who rely on them." And because false faith and pride cause many things to trouble the hearts of men, Satan often mocks people for this reason. Therefore, it is not easy to recognize and distinguish such things at all times. However, the holy scripture shows us such a similarity that the dreams, so that God reveals something, press and cut into the heart in such a way that not only the mind, but also the will is moved in an unusual way. For Nebuchadnezzar's heart was so moved by the dream that he threatened his wise men with death if they did not interpret his dream, Dan. 2, 5; for his heart could not be satisfied unless the dream and its meaning were revealed to him anew.
- Just as Satan can make both dreams and visions to deceive the unwary, so the third kind of revelation is quite certain and infallible, namely, when God speaks orally to Moses, Numbers 12:8, and gives the Holy Spirit to lower the word into the heart and make it certain.
For Abraham hears the promise of the Blessed Seed and at the same time receives the revelation of the Holy Spirit,
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He does not only understand them, as the Jews do, from the fleshly seed and bodily blessing, but this new light of the forgiveness of sins and reconciliation before God goes out from his heart.
Therefore, this way of revelation, by which God speaks orally and enlightens the hearts with the brilliance of His light, is much more certain than dreams and visions.
040 But that it is said here, that the LORD spake in a vision, we are to understand that Abraham heard God speak in a vision, that is, he not only heard the word, but the same word was shadowed and veiled with the form or face of him that spake unto him, whatsoever the vision was; for Moses doth not show it.
(v. 2, 3) And Abram said, Lord, what wilt thou give me? I go without children: and my steward hath a son, this Elish of Damascus. And Abram said again, Thou hast given me no seed: and, behold, the son of my servant shall be my heir.
(41) As I said, these words indicate to some extent the temptation with which Abraham struggled, that God had to comfort him from heaven, that He wanted to protect him and bless him abundantly. And it is no wonder that he stumbled a little in these thoughts and worries about an heir, and thought that God was angry with him. But I have said above that although Moses does not particularly express what such a temptation was, the holy Scriptures, because they deal with and present such examples of the saints, show several traces from which one can recognize and judge the temptations. Therefore, we generally believe that Abraham began to doubt God's protection and blessing.
The reason for his doubts and thoughts is not described clearly and in detail. But it seems as if Moses secretly showed that Abraham's steward, Eliezer, had risen above him and had completely put off, as if the whole blessing, to which Abraham had been promised, would be lost.
The name of the man is called, "the one who was in a barren state of marriage".
43 First of all, this is shown by the fact that Abraham laments with such sadness, sighing and sorrow that he has no heir. For such words as he utters do not come from laughter or rejoicing, but from great sorrow and heartache: "I am going," he says, "without children, and this Eliezer of Damascus shall be my heir." For what else could he hope for at such an age, besides a barren wife? You have given me, he says, a glorious victory, you have blessed my house, but you do not give me an heir, but he who is my servant gets this hope, that everything you have promised me will be inherited by him after my death and will remain with him.
- over such a thought his heart will undoubtedly have been grieved and tormented beyond measure. And this opinion is confirmed by the answer of the Lord, who says to him (v. 4): "He shall not be your heir, but he who shall come from your womb. So that actually this was Abraham's temptation, that he was afraid that the promise would come from his family and seed to his servant. And such a temptation was not small, especially because the servant overcame such hope. For the flesh and the world are dreadfully corrupted by the lust of honor, and seek honor with great diligence. For Cain sought the kingdom and the priesthood and killed his brother over it, Genesis 4:8, and so did Ishmael, Genesis 21:9, and Esau, Genesis 27:41, and Sarah was also enraged over it and threw her mother and her son out into the sea, Genesis 21:10. In sum, the wicked have always taken the name and title of the church and adorned themselves with it.
(45) So the Papists, Anabaptists, Sacramentans, and those who have caused all the turmoil, as coiner and others, do not want to be anything else but the church, even leaving their blood over it, if they are nothing less than the church. But the true saints, who are the true church, groan and are grieved when they see that the wicked are so sure and presumptuous of the blessing and promise of the church.
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As we see and suffer today, that the pope boasts as if he were the head of the church, when it is certain that he has nothing else in mind but to make the world full of idolatry.
46 David also felt this challenge when he was driven out of the land, and Zadok said that he should bring the ark of God back into the city: "If I find favor," he said in 2 Sam. 15:25, 26, "before the LORD, he will bring me back and let me see it and his house. But if he says thus: I have no desire for thee: behold, here am I, and he will do with me as it shall please him." David had bright and certain promises of an everlasting kingdom, and yet such a strong temptation seized him that he doubted whether God would help him back into his kingdom, and left it up to him.
(47) Therefore, just as the wicked take the promises to themselves out of great security, so the saints humble themselves under the mighty hand of God, 1 Peter 5:6, and surrender to Him in all fear and reverence. Therefore, although Abraham was assured of future blessings by God's word, he falls into doubt when he sees his barren marriage state and the hope and proposals of his servant.
48 And so we see that this is the common course of the church and secular rulers, that they fight with each other over the promises. The pope with his own wants to be the church, so the Turk also wants to be the church, and yet neither of them is. The heretics, too, who cause all kinds of trouble, destroy the sound doctrine and are enemies of the cross of Christ, as Paul weeping laments in Phil. 3:18, 19, for whom the belly is their god, do not believe anything more certain than that they are the church, and boast of it without end against the true church.
(49) That Abraham's temptation, therefore, was this, that his servant rose up against him, and despised him. For although Abraham had a clear promise of his seed, as the 12th chapter, v. 7, and the 13th chapter, v. 7, and v. 7, v. 7.
V. 15. 16. Nevertheless, some have been found to make a mockery and laughter out of divine promises, as the heretics are wont to do, and have brought Abraham to the point that he has begun to doubt them. For thus they will have said: One must understand the promises not from the natural seed, but from a foreign seed, which he would have in his house, because Abraham was now old, but Sarah was barren, and God had not given him a word or sign that he should take another wife.
(50) That the promises were certain, but the devil mixed his dialectic into it and made a distinction between the natural seed and the foreign seed that was adopted in the child's place. Such dialectic grieves and saddens the holy patriarch so that he humbles himself and submits to the will of God, but not without great sorrow and mourning in his heart. For he believes that he has been abandoned by God and that God has changed His will against him. Therefore, the Lord comforts him and tells him not to be afraid: "I will be your shield," he says, "I will protect you from evil and shower you with rich blessings, and he who is to be your heir shall come from your body.
(51) All this is according to other examples in Scripture: therefore, although we do not actually know what Abraham's particular temptation was, we follow the general rule, according to which there are many examples in Scripture. So Abraham is now in great sadness, and his thoughts come to the conclusion that he has been abandoned by God. For he worries that the comforting promises that had been made to him might come upon his steward, who had perhaps proved himself manly in this battle and had many children. Such an example shocked the holy man, so that he thought: "Why does God not give me children, since He gives so many to my servant? Perhaps he will be my heir? 2c. In this way, he will undoubtedly have brought his complaint and the thoughts of his very sorrowful heart before God.
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Second part.
God's conversation with Abraham, and His promise, how Abraham believed it, and thereby became righteous.
I.
V. 4. And, behold, the LORD said unto him, He shall not be thine heir, but he that shall come out of thy womb shall be thine heir.
(52) These words are part of Abraham's comfort and assurance that he might actually know the person to whom the blessing would come. This inheritance, says God, will come from your flesh and blood; therefore do not understand the promise as others interpret and interpret it; it will be your natural seed, therefore believe me and not them.
(53) But under this text there is also a secret comfort and useful teaching. The wicked, as I have said, have this ambition, that they take to themselves the promises, and for this reason they persecute and afflict the true church. Now there is no other counsel, but to commit our cause unto the Lord, as Moses did in the hard fight against Korah, Dathan, and Abiram, Numbers 16:15: for they were not at all to be kept from their purpose, but were so sure of it, that they would not, nor could not, be instructed. Therefore, Moses brought such dealings before God's judgment and asked that God not look upon their sacrifice. Therefore, God's recognition and judgment follows, confirming and assuring the right church.
(54) Thus Muenzer, the Anabaptists and others have set themselves against us in all seriousness, attacked our reputation and honor atrociously, and insulted us with all kinds of invective and blasphemy.
- But we have kept to this rule, continuing steadily with the word and submitting and commanding ourselves and our cause to God, but we have gladly left the glory and triumph to our adversaries. For we knew that one should not quarrel about this; but this we knew, that GOD had commanded us by His word, that we should not
and the same should resound loudly and purely. And while we direct our efforts and our diligence to this, God causes our adversaries to fall one by one, but the truth remains firm. Just as Abraham is assured by God's word that he should be certain of the promise that his companions falsified to him, so God is always with His Church when it is in distress, strengthening and assuring it.
(56) But here the grammarians have a dispute about the word Meshek, which we have rendered "steward," about which I charge those who have experience of this language; for there is nothing in it whether Eliezer was Abraham's steward or tavern keeper. For we have enough of this, that here is dealt with the most distinguished person in Abraham's house, who took upon himself the promise that he would have an advantage both in dignity and in the number of children.
(57) As Cain under Adam, Esau under Isaac, Reuben under Jacob, Judas under Christ, and the apostles, took the privilege and the promises. But the name Eliezer is as much as Lazarus and means: God's help. That is why this servant easily puffed himself up and let himself think that he had the name, because he had the most distinguished office in Abraham's house and was from a famous city in Syria; he let himself think that he was a prince or infante in Spain before the others and far higher than Abraham himself, who had neither such a splendid name, nor such a famous fatherland, nor such a rich blessing of marriage.
(58) As for the word Meshek, we know that even if we have not done justice to the grammar, we have nevertheless better met the theological and right understanding than the rabbis. For all these things are one color, as the saints are pictured in the Scriptures, namely, that they must suffer rebellion and sectarianism even among their own household: for they must live among the wicked, who are by nature rebellious and arrogant. Therefore, they frighten and afflict the saints who submit to their God.
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and to him they commit their cause, who then comes at last and comforts and strengthens the humble, "but the hopeful he scatters in their hearts, and overthrows them," Luc. 1:51. So John 1 Epistle 2:19 says, "They went out from us, but they were not of us."
For the devil leaves the saints and the church no peace, but when one sect is either destroyed or humiliated, another is soon found; as Paul says in the Acts of the Apostles, Cap. 20, 29, 30: "I know that after my departure there will come among you terrible wolves who will not spare the flock. Even from among yourselves shall arise men speaking perverse doctrine" 2c.
(60) Adam, Abraham, Isaac, Jacob, Christ himself also, who had his Judas, suffered the same; in whose place the pope came, who still today afflicts the church and plagues and challenges it in many ways. Therefore, let us entrust our cause to God, so that they will find their right judge in their time; as happened to Korah, Dothan and Abiram, 4 Mos. 16, 31.
V. 5 And he commanded him to go out, saying, Look toward heaven, and number the stars; canst thou number them? And said unto him, So shall thy seed be.
(61) Now we see here that the temptation that struck and tormented the holy man Abraham must not have been small, because God addressed and comforted him with so many words, and also did a sign. For God does not speak in vain. We might think that it was enough for him that the promise of a natural son to be born of his womb was made so clear and bright: but now the Lord also gives him a sign, tells him to go out and look at the sky and count the stars, and promises him an innumerable generation.
- As I have often said that such histories are excellent because the Word of God goes forth and resounds in them, so we should read this text because God has so much to say about it.
The words he speaks to Abraham are worthy of great respect. For he speaks to him no differently than a friend speaks to a friend he knows well. And so God is wont to do, it is also his way, that when he has grieved his own enough, he then turns to the most friendly and pours himself out to them completely.
63 And that he calls Abraham to count the stars is a sign that such a vision occurred to Abraham at night, when he may have lain in sighing and weeping. For this is actually the nature of such high temptations, that they creep up and assail the hearts when they are alone. That is why the Scriptures often speak of nocturnal and solitary prayer, which is the master of temptation.
64 When Abraham was seized and assailed by such sad thoughts, he could not sleep, so he got up and prayed; but as he prayed and struggled with himself, God appeared to him and spoke kindly to him, so that he was raptured while awake in the same vision.
- Just as Peter, when he was led out of prison at night, does not feel that this is really happening to him. 12, 9. ff. is led out of prison at night, he does not feel at first that this is really happening to him, but it seems to him that he sees a face or is in a dream; but soon after, when he comes to himself, he sees that it is really happening. So Abraham also sees this face here, and yet he feels that the thing is really happening and that he is not being deceived by a dream. For the nature of such visions is that they lead people out of themselves, as Lucas says of Petro, when he came to himself; for before he had thought that he saw a vision in his sleep; he did not feel that this was a real event, that he was led out of the bonds and prison by an angel.
66Therefore this vision came to pass in the night, and yet was not a dream, but a true thing: for Abraham heard the voice of the LORD, and went out of his chamber into the open heaven, and looked upon the stars as they shone and glowed; and thereupon he went to the stars, and saw them.
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Ultimately, the promise of His innumerable seed and generation belongs.
(67) Now I have spoken above of the difference between this promise and the former, wherein it is promised him that his seed shall be as the sand of the sea. For Moses herewith intimates that this promise applies to the spiritual and heavenly seed, since he speaks above only of the physical seed; therefore also here it is added:
II.
V. 6 Abram believed the Lord, and He counted this to him for righteousness.
(68) This text has never been more abundantly, clearly, and powerfully expounded by any man than by St. Paul in the epistle to the Romans, from the third to the twelfth chapter. But he treats it in such a way that he shows that this promise of the seed or generation must not be understood only from the temporal or physical seed, but from the spiritual and eternal inheritance. For Moses does not take a likeness of earthly or temporal things, but of heavenly. Therefore the promise is also heavenly, and not of children of the flesh, but of the spirit or, as Paul calls them Rom. 9, 8, "children of the promise". This can be clearly understood from Paul.
- The fact that Moses adds, "Abraham believed God," is the first text in Scripture that we have had so far about faith. For the other texts, which Moses narrated above, demand faith alone, but do not praise or extol it, such as the one about the seed of the woman; item the command to Noah that he should prepare the box, and the threat of the flood; the command to Abraham that he should go out of his land 2c. Such promises and threats are all God's word, requiring faith, but not praising Him, as this text here does; therefore it is also one of the most distinguished texts of all Scripture.
(70) And Paul not only interpreted it most diligently, but also commands it with great diligence to the church, that he finally says Rom. 4, 23, Cap. 15, 4,
Let these things be written not only for the sake of Abraham, who died afterwards, but for our sake, that we may be taught and taught by them. That is to say, to act apostolically on the Scriptures and to conclude from them such a doctrine that all the gates of hell must be astonished at and hostile to, namely, that all who believe the word of God are righteous.
So that I do not obscure the best teacher and interpreter of Scripture with my interpretations and disputes, I will briefly state my opinion. Read Paul and read him most attentively, and you will find that from this text he establishes and builds up the most noble article of our faith, which the world and the devil cannot stand, namely, that faith alone makes one righteous and saved, Rom. 3:28. But faith is nothing else than to agree with the promises of God and to conclude that they are true. And for this reason the master of the epistle to the Hebrews, Cap. 11, 1. ff., very masterfully includes everything that the saints have done under faith and says that they have done everything by faith; for "without faith it is impossible to please God", Hebr. 11, 6. and when God promises something, He wants us to believe it, that is, to believe that it is true and certain, and not to doubt that it will come to pass as the promise says.
(72) Therefore, if anyone would ask, "Was Abraham righteous before this time?" I would answer, "Yes, he was righteous, because he believed in God. But the Holy Spirit has clearly testified to this here, that because the promise is of a spiritual seed, you certainly conclude that all those who accept this seed or believe in Christ are righteous.
(73) Abraham, when he left his fatherland by God's command and ventured into misery, had a good faith, but we are not all commanded to do so. Therefore this is not said: "Abram believed the Lord, and he counted it to him for righteousness.
942 "W. 2SS-3M. Interpretation of Genesis 15:6, W. 1:14SV-I4W. 943
the heavenly seed, so that this doctrine may be made certain in the church at all times, namely, that all who believe this promise with Abraham are truly righteous. For the Holy Spirit wanted to put this saying clearly and distinctly into this text, as it actually belongs to it, that righteousness is nothing else than believing God's promises.
74 But here arises a great dispute about the law and faith, namely, whether the law makes righteous and whether faith abolishes the law? 2c. Here St. Paul very wisely emphasizes the circumstances of the time, namely, that Moses says in this chapter about righteousness, so that Abraham was justified before the law and before all the works of the law, and before Moses, the lawgiver, was born; therefore righteousness is not only not from the law, but is before the law, and that the law or the work of the law does nothing to it.
How, then, is the law useless and incapable of justice? Yes, trust. And does faith alone, without works, make one blessed? Yes, trust. Or, if you do not want to believe it, deny Moses, who says that Abraham was righteous before the law and before the works of the law, not because he sacrificed his son, who was not yet born, nor because he did this or that work, but because he believed God, who promised him.
(76) There is no mention here of any preparation for grace, of any faith that receives its essence and value through love, nor of any previous skill; but it is said that Abraham was then in the midst of sins, doubts, fears, and the greatest sorrow and unrest of his heart. How then did he attain righteousness? Answer: Only in this way, that God speaks and Abraham believes his speech. But the Holy Spirit, who is to be believed as a certain and credible witness, comes to this, and therefore says that this same faith or this faith is righteousness, or is imputed by God and considered by Him to be righteousness.
77 But because the words which the Lord has spoken
to Abraham, point primarily to the spiritual seed, namely to Christ, St. Paul unravels the same mystery, reveals it, and says clearly and freely that righteousness comes through faith in Christ. Therefore, let us be content with this understanding and rest in this opinion, and let neither the devil's nor the pope's wrath and anger tear us away from it.
78 For the fact that the devil is a believer in this doctrine is shown by the fact that he does not today alone, through the larvae of the pope, challenge it so horribly and insolently blasphemes and condemns it; but here also the rabbis show their foolishness and enmity which they have against Christ. For this is how they read this text: Abraham believed in God and thought of Him in righteousness; that is, he believed in God and thought that He would be righteous and give him a seed because He would be righteous; that is, he looked to the merit and holiness of the holy father Abraham. The rabbis and enemies of Christ are worthy of such thoughts. For in this way the whole text and opinion is reversed, the promise and grace excluded and human righteousness affirmed; while Paul argues vehemently against such reasoning from this very text, as being false and ungodly.
- Regarding the word chaechab, which we have translated "to reckon," I do not question whether it means to reckon or to remember, for it comes to the same thing. For if the Divine Majesty thinks of me that I am righteous, that my sins are forgiven, that I am free from eternal death, and I accept and grasp such thoughts of God from myself with thanksgiving in faith, then I am truly righteous not from my works, but from faith, so that I grasp and grasp God's thoughts.
- for God's thoughts are truth, which no one deceives nor lacks; therefore, if I grasp them with my conscience and steady thoughts, not with an uncertain and doubting delusion, then I am righteous. For faith is a steadfast and certain thought or trust full of God,
944 L m.Interpretation of Genesis 15:6. i. U2s-i "a. 945
that he is gracious through Christ, and that he has thoughts of us for Christ's sake, how we may have peace, not how he may be angry with us and punish us. For these two, God's thoughts or promise, and faith, so that I may take hold of God's promise, belong together.
For this reason, St. Paul renders the word chashab by the word "keep," so that it also stands for thinking, as with the word "to reckon" or "to measure"; for if you believe God, who promises you, God considers or reckons you righteous.
(82) And neither the law, nor circumcision, nor sacrifices are thought of here, that God would consider them righteousness, but only His reckoning does this, and only the thought of us, how He would be gracious to us. For righteousness is given to Abraham, not because he does works, but because he believes; it is also given to faith, not as our work, but for the sake of the thought of God, which faith grasps.
Therefore it is very fine that Paul insists on the word "impute". "To him," he says in Romans 4:4, 5, "who works, the reward is not by grace, but by duty. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." And shortly before in chapter 3, v. 20, he says that by the work of the law no one can be righteous. Now we know what works of the law are, namely the highest and most beautiful virtues. Should they do nothing for righteousness? Nothing at all, says Paul, but only the mercy of God applies, and all our works are rejected.
For though God demands our works and virtues, and will not have us indulge the lusts of the flesh, but earnestly commands that we not only compel and restrain them, but utterly kill them, yet they can profit us nothing in judgment, nor help us; for they are stained and defiled with sinful lust. Therefore, if God does not turn his eyes away from our sins
If the Lord, in the name of the Lord, has judged us of our righteousness and virtues, and has counted us righteous because of the faith that holds on to his Son, it is done for us. For we are saved and made blessed by grace and mercy alone, or by the same reckoning. This is the foundation of our doctrine, that we are justified before God only by the mercy of God, who accepts us as just.
And St. Paul drew his disputations from this text as from a well, so that in the epistles to the Romans and Galatians he gives and ascribes righteousness to faith and not to works or the law. But behold how careless, blind and heedless the teachers before us have been; for Lyra also falsified this text with his interpretation.
86 For he says that faith, which receives its essence through love, is that which justifies the heart. Therefore, he considers this to be a mere and ineffective faith, which is not prepared with love, and rejects it. But what else is this said, but that God does not regard faith and looks only to love and works? But how does this agree with Moses and St. Paul? For if faith receives its essence and value only through love, then it follows that works are primarily what God looks at; but if it is works, then it is we ourselves. So that love or works must be the living colors, but faith would be a mute number, an ineffective, void and unlovable thing.
(87) And nowhere do such clumsy thoughts come but from great and profound blindness and ignorance of the Scriptures, by which the law and the promise, faith and works, are thrown into one another and mixed together, when they ought to be very widely distinguished and separated from one another. For the promise is the main and most important thing in this doctrine, to which faith is added, or, to put it more clearly, which faith grasps. Such grasping, however, when it is without doubt and certain, is called faith, and makes righteous, not as a work that is ours, but as God's work; for the promise
946 L. m. 302-304. interpretation of Genesis 15:6. L. 1, 1426-142S. 947
is a gift, gift or thought of God, by which God offers us something; and is not our work in doing and giving anything to God, but taken from Him by His grace and mercy alone.
(88) Whoever believes God who promises and believes him to be true and such a God who will keep what he has promised is righteous or is counted righteous and counted as righteous.
- Then there is also the law, for God not only makes promises, but also commands. Now part of the law is that you set your will to it, and obey God who commands you.
- Would not someone say that it is a very wrong thing to conclude that the promise and the law are one thing? But if they are distinct from each other, and if faith alone takes hold of the promise, and works serve the law, how is it not a great nonsense to pretend that faith is in itself a mere and imperfect thing, and to say that faith does not make one righteous in any other way than that it receives its essence and value through love? Why does one not leave both faith and works, each in its place, by its dignities, as far as it extends?
- Faith, indeed, is nothing else, nor is it able to do anything more, than to fall in with the promise, or to believe in it; but if such falling in with, or believing, is considered righteousness, why do you, foolish sophist, pretend that love, hope, and other virtues are considered righteousness by God?
(92) I know well that these are excellent gifts of God and commanded by God, and are also awakened and preserved in our hearts by the Holy Spirit; I also know that faith is not without such gifts. But here is our question: what is the peculiar nature of each (of faith and works)? You hold in your hand different kinds of seeds. But I do not ask with which other kinds the seed and the seed are connected, but which is the particular kind and power of each.
- Now say here clearly and plainly,
what faith does and works in itself alone, and not with what virtues or works it is surrounded and adorned. Now faith takes hold of the promise for itself alone, believes God's promise and, since God offers and gives it something, it reaches out for it and accepts it. Such is the work of faith alone. But love, hope, patience, and other works deal with other things and have their own special place, measure, and goal in which they keep themselves, for they do not take hold of the promise but do the commands; they hear God as he is called and commands, but do not hear what he promises, which faith does.
So here we have a clear and certain testimony of Scripture that righteousness is imputed to faith, that is, that Abraham, because he believed God, was esteemed and counted righteous by God: Scripture does not say this about works. So that one should judge such things from the Scriptures as from the right reason, and not from the foolish and clumsy thoughts of the sophists, who thus think: Behold, it is not enough that you believe, you must also do good works. As if we were teaching that God alone makes promises and does not also interpret the law and command us what we should and should not do.
- But when God makes promises, he himself deals with us and gives and offers us something; but when he says and commands through the law, he demands something of us and wants us to do something. Therefore, this distinction should be kept, that faith, which acts with God and His promise, and grasps and accepts it, alone makes one righteous and blessed; but love, which acts with God and His command and commandment, is obedient to God and carries out His command.
As the promise and the law must be distinguished, so faith and love, and the end of faith and the end of love, must be distinguished from one another. And this harmful gloss on faith, which only receives its essence through love, should not be allowed at all, but should be rejected and discarded, as it gives and attributes everything to love, but takes everything away from faith.
948 L m, Mt-R". Interpretation of Genesis 15:6. W. I. I42S-1431. 949
(97) And only respect and look to the holy Scriptures, which sufficiently testify and prove that no one can do enough for the law. For the law requires you to love God with all your heart, and your neighbor as yourself. But tell me, who does this? For even the love of the saints is imperfect, and is often disturbed and hindered by fear, unbelief, and unhappiness. Where then is the faith that sustains the being through love? For if God will not consider you righteous rather than having loved Him with all your heart and kept the law, you will never be righteous.
Therefore learn that you do not ascribe and attribute righteousness to your love, not to your works or merits; for these are always defiled, imperfect and stained, for which reason they require that one confess his unworthiness and humble himself and ask for mercy, but only to the grace and mercy of God, only to the promise of Christ, which faith accepts and so protects and defends itself from God's judgment against its conscience. Such is the right, pure and true doctrine. But again, that sophistical doctrine of faith, which has already received its essence through love, and of faith, which has not yet so received it, is of the devil, which obliterates the doctrine of faith and confuses us in Turkish and Jewish errors; therefore we should flee and reject it as the devil and hell itself.
We know well that faith is never alone, but brings with it love and other manifold gifts. For whoever believes in God and is certain that He will grant us good things, since He has given us His Son and with His Son the hope of eternal life, how would he not love God with all his heart? how would he not fear and honor Him? how would he not make an effort to show a grateful heart for such great gifts and benefits? how would he not prove to God patience and obedience in adversity? 2c.
(100) Thus faith carries with it a multitude of very glorious and beautiful virtues and is never alone; therefore one should
But do not mix one thing with another, and appropriate what is of faith alone to other virtues or works. Faith is like a mother, from which springs and is born the growth of such beautiful virtues: therefore, if faith is not there first, you will seek these virtues in vain. For where faith has not taken hold of the promises of Christ, neither love nor any other virtue will be found there, although the glib and hypocritical boast much of it and pretend for a time to imaginary piety.
(101) Therefore, the promise is to be distinguished from the law. The promise requires faith, but the law requires works; the promise is certain and firm, and will surely come to pass, for God does it; but the law does not come to pass, for we who do it are men, that is, poor, frail, and wretched sinners.
(102) That therefore our righteousness consists not in law and works, because we cannot fully satisfy the law, but in the promise, which is sure, certain, and immutable: therefore, when faith takes hold of it, it certainly comes to pass, and is fulfilled; and therefore it certainly and truly follows that faith alone takes hold of the promise, and alone makes righteous.
(103) But the law and works do not make one righteous; and yet the law should be taught, and works taught and done, that we may know and understand our misery and infirmity, and the more eagerly receive grace.
This theology, as the blasphemers, the papists, cry out against us, has not grown up with us, or been born of us, invented or contrived, but is taught by St. Paul, who refers to the testimony of Moses, who says that Abraham believed God, and that this was counted to him for righteousness, that is, Abraham was counted righteous because God had mercy on him, since he believed the promise. Now every promise includes Christ in itself; for if it were without this mediator, God would do nothing with us. So that there is no other difference between Abraham's faith and ours.
950 D- m. 30K-.W8. Interpretation of Genesis 15:6, 7. ". i, lE-uss. 951
For Abraham believed in Christ, who was yet to come; but we believe in Christ, who is now already come and revealed, and are all justified by the same faith.
Third part.
But as Abraham demands a sign of the promise of the land of Canaan, which God also gives him.
V. 7 And he said unto him, I am the LORD that brought thee out of Chaldiia from Ur, to give thee this land to possess.
The Latin Church has a few who have written about Moses; Lyra is the most distinguished, and later came from the other, as Hugo. And Lyra points out a rule about this text, which is very necessary for the understanding of the holy scriptures, namely, that many sayings in the scriptures are to be understood in two ways: once according to the letter of earthly and corporeal goods; at the other time of spiritual and eternal; and among these he also places this text.
(106) And in the theological schools this is a very well-known rule, that the Scriptures are to be understood in four ways: first, according to history or the letter; secondly, according to example and the doctrine of good morals; thirdly, according to the heavenly understanding; fourthly, according to allegory or secret interpretation. And though I am content that every man should be right in his own mind and understanding, yet let our diligence be chiefly directed to this, if we would rightly act the holy Scriptures, that we may have a simple, righteous, and certain historical understanding.
For I consider the interpretation of Scripture in more ways and understandings not only dangerous and useless for teaching, but it also diminishes and weakens the name and reputation of Scripture, which should remain on one certain understanding and opinion for and for.
108 Although I do not want to be against Lyra's opinion here, I do not want to follow him after he has written this text.
as if it were a promise from the land of Canaan, but not primarily; for it speaks primarily of a spiritual promise and eternal life. He also says that this saying in the 89th Psalm, v. 27, 28: "He shall be my son, and I will be his father" (2 Sam. 7, 14.), is to some extent, though not primarily, to be understood of Solomon, David's son, but primarily it is to be understood of Christ.
With this, Lyra thinks, he wants to help those who study the holy scriptures, so that they can help themselves out of dark sayings. But I hold the contradiction, and thus conclude and say that following this rule in the church is not without danger and useless. For in the Scriptures one should everywhere strive and see that one may have a certain and simple understanding of history; if anyone changes this or departs from it, let him know that he has departed from the Scriptures and is following an uncertain and doubtful understanding.
I.
110 As far as this text is concerned, it is certain that Moses speaks of the physical and spiritual possession at the same time, but not, as Lyra thinks, with the same words, but with different words, so that he points to the spiritual possession with different words and to the physical possession also with different words. As he also does in the 12th chapter v. 2. 3. There God speaks of the possession of the land of Canaan, but finally he adds this little piece: "In your seed all generations on earth shall be blessed", which are real and clear words of a spiritual promise of Christ. And it would be a gross and harmful error if Lyra, according to his canon or rule, wanted to draw such words to another understanding and turn them around, in the second meaning also interpreting the bodily blessing over the bodily Israel.
111 Therefore, this is the primary, unique and special understanding that the Lord speaks of the bodily promise of the land of Canaan, and a twofold understanding of history or of the letter cannot be allowed or admitted.
952 L. m, 308-310. interpretation of Genesis 15:7, 8. w. 1, 1430-14." 953
(112) But if anyone were to ponder on an allegory and make hell, sin and death out of Ur in Chaldea, and eternal life out of the land of Canaan, he would, as no one should doubt, be following a strange mind, which would not be in these words at all. Although the allegory is not so ineffectual and inconvenient for teaching, such an understanding and interpretation is still weak and nothing can be proven with it; for if this were true, one could think up many such interpretations in sayings of the Scriptures, as one can form and press many different shapes into a wax.
(113) But let us make this our concern, that we may have a certain and true understanding of the Scriptures, which cannot be other than of the letter, text, or history. As Moses spoke before of the spiritual promise and true righteousness, so now he speaks of the promise of the land of Canaan; and there is no need of allegory here to say that Ur signifies sin, but the promised land signifies immortality; for this Moses said before of Abraham, that it was counted to him for righteousness that he believed God, that is, that through faith sin was forgiven him and eternal life was given him.
(114) That therefore the letter itself, if it be rightly used, bringeth and signifieth that Abraham is an heir through Christ of righteousness and eternal life. And because Abraham therefore is not alone, but has a promise of seed and generation, but his seed and generation is of the promise, that is, he that believeth the promise: so Paul draws the promise from the bodily seed unto the Gentile believers. For since this is the main thing, that Abraham believed God, and that this was imputed to him for righteousness, that is, that he was justified by faith, and became an heir of the everlasting kingdom, he concludes this common sense, that a Cedar believing the promise, like Abraham, is an heir of the everlasting kingdom, and is justified, whether he be of the bodily or carnal seed of Abraham or not.
115 And so Paul expresses this opinion from
If he had not drawn on the simple mind of the letter, he would never have seen them. In the epistle to the Galatians Cap. 3, 9. He says: "Those who are of faith are blessed with the believing Abraham"; item v. 7.: "Those who are of faith are Abraham's children"; again v. 10.: "Those who deal with the works of the law are under the curse" 2c.
But where does Paul get such a disputation from? Actually from this text, before which we all would have passed by as before a useless and despised text, if he had not undertaken to explain it in the apostolic spirit. Therefore, we all owe all honor to St. Paul as the highest teacher and master of the Holy Scriptures, and we also follow him in all fairness and do not want to be led away from his teaching and opinion by the lying sophists at any price. I wanted to say this for the sake of those who are still inexperienced in the Scriptures, because when they come to such sayings and interpretations of the Fathers, they think they have found a pearl, when they are not without danger and lead us away from the right understanding of the Scriptures, that is, distract us from the letter and historical understanding, which alone we should keep and insist on.
II.
And Abram said, O LORD, how shall I know that I possess it?
The Holy Scriptures have this way of attaching signs to the promises. Thus in the baptism and supper of the Lord there is not only the word of promise, but also a sign or work or ceremony. Therefore, since Abraham has become better acquainted with God and has been comforted by Him, he takes heart and desires a sign, which otherwise would have been a temptation from God and a sin, yes, not only a temptation, but also a doubt. Therefore, it seems that the Virgin Mary does much better by believing the promise and not desiring a sign, but the angel himself gives her a sign from Elizabeth.
954 ". 111, 310-814. Interpretation of Genesis 15, 8. W. 1, 1439-1441. 955
(118) But be it as it may, one must not speak of such things from the judgment and discretion of reason, but look at the person: he is a believer and an heir of eternal righteousness, therefore he pleases God even in that he desires God to give him a sign of the promise. But if the person had been without faith, it would have been sinful for him to desire a sign. So Gideon and David ask for a sign and achieve their intention; but the godless Achaz, Isa. 7, 11, does not ask for a sign, even though he is commanded by the Lord, but persists in his unbelief.
(119) Thus, in judging, one should look at the person or, to put it more clearly, at the heart itself; for "what does not come from faith is sin," Romans 14:23; again, what comes from faith pleases God. David wars and is fortunate, but another wars unhappily; for David remains in faith and in his profession, and serves God even by striking his enemies dead.
Now the calling is not of one kind or form; for it is either by signs, or by the word of mouth, or by an inward stirring of the spirit. For example, David and Samson killed lions without anyone's command, solely out of divine prompting and impulse: but whoever does not feel such a prompting and subjects himself to such things is in certain danger. Therefore, just as one should not do such individual and special works of calling as an example to follow, so no one should undertake to follow this example of Abraham. For thou shalt not therefore demand a sign from God, as Abraham did, who is described here as being justified by divine reckoning and full of the Holy Spirit; therefore he does not sin by asking for a sign from God, but pleases God, and God hears him willingly and gladly. If the sun of the Holy Spirit does not shine in your heart, you shall never do this, but abide by God's word and commandment, which you shall consider more certain than all signs.
Now I have often said that if you want to judge the works of the saints, you need great wisdom and understanding. When the Holy Spirit was angry with Saul, he took a pair of oxen and cut them into pieces, threatening that the oxen of those who did not follow him and Samuel to war would do the same. Such heroic and excellent courage from the Holy Spirit is also followed by happiness and welfare.
Muenzer also let himself think that he had a just cause, and after he had awakened the peasants and brought them to arms, he also hoped that he would prevail and win; but he remained down, and rightly so, for all this he did out of his own spirit and not out of God's, and the examples of the saints in the Old Testament, on which he nevertheless relied, could not help him at all; for the examples of the saints are mostly miracles; therefore no one should presume to follow them.
I am not commanded to walk on the sea as Peter did, but I am commanded to love my neighbor, to be patient in the cross and in suffering. 2c. And if I do this, I will not go astray, nor will I be out of danger.
- Thus Abraham is described here as being God's friend and talking to God as a friend or brother to another, God also puts up with everything he does as a friend. If we are favorable to someone, we tolerate and endure everything for his sake and do not let anything mislead or hinder us, as Paul says 1 Cor. 13:7: "Love endures everything." But if we are hostile to someone or someone is opposed to us, we do not put up with anything he does, nor do we overlook even the slightest crime. This is also the case here: Abraham goes in his supreme faith and trust in God, so that he is righteous, and does not desire a sign for his own sake, because he was not to possess the land, but for the sake of his descendants, so that their faith would not weaken and fall in the terrible persecutions and obstacles that they would encounter.
(125) For what fear and trembling was there among them, when they were brought out of Egypt.
956 L. m, 31L-S14. Interpretation of Genesis 15, 8-16. W. 1. 1441-1444.. 957
and since they were so miserable and horribly afflicted in Egypt itself? How often did they also grumble out of impatience in the desert? And what shall one say much? Of such a great multitude of people, only two came to the land of Canaan. If they had not kept and strengthened these and such promises in such danger and hardship, how could their faith have endured? That is why this sign, which Abraham asked for, was necessary and useful for the church.
V.9-12. And he said unto him, Bring me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he brought him all these things, and divided them in the midst of one another, and laid one part over against another; but the birds he divided not. And the birds fell upon the oxen: but Abram sent them away. When the sun had set, a deep sleep fell upon Abram; and, behold, terror and great darkness fell upon him.
This is the sign that God gives to Abraham, so that his family may learn from it and be assured that the promise of the land of Canaan is certain, however lukewarm God keeps it and forgives it. And Moses described this sacrifice abundantly enough, and no doubt such a way of sacrificing was inherited from Adam himself to the descendants: therefore the Gentiles also accepted it and made it customary until it was confirmed anew by the law. It can be seen, however, that Abraham was busy all day long with the preparation of such a sacrifice and the construction of the altar, until at night, when he was tired, sleep overtook him. But why Moses especially remembers the birds under the sky and what this whole sign has in itself and means, the text itself explains.
V. 13-16 Then said he unto Abram, Know thou that thy seed shall be strangers in a land that is not his; and there shall they be compelled to serve, and plagues four hundred years. And I will judge the people whom they shall serve. After that they shall go forth with great substance. And thou shalt go to
They shall be buried in peace with their fathers, and in a good old age. And they shall come again after four generations: for the iniquity of the Amorites is not yet ended.
This is the interpretation of the sign. The slaughtered animals represent the people of Israel who were tortured and tormented in various ways in Egypt. The birds that wanted to eat the flesh of the slaughtered animals are Pharaoh and the Egyptians. But Abraham, who is a father of this people, scares and drives away the birds; for the promise made to Abraham does not let this people be completely oppressed and destroyed, even though they are severely afflicted.
(128) As four kinds of beasts are slain, so Abraham's seed shall be afflicted in Egypt four hundred years. The birds signify the last age in which Israel escaped from service to freedom and the promised land. Considering the time, it was hard and difficult to be burdened and afflicted with such a long service; but it is very comforting that a certain redemption is finally promised here.
- Therefore Abraham undoubtedly impressed and commanded such a sign on his descendants in constant sermons, so that they would not grow weary and retreat in their misfortune and misery, but should wait with constant and firm faith and hope for the promise of the land of Canaan and their redemption; He also admonished them that just as he had driven away the birds so that the sacrifice would not be defiled by them, so they should also rebel against the adversities and overcome them until God, by his mercy, would put an end to their misfortune and destroy the enemies of his people.
(130) That a temporal seed was not only promised to Abraham before the time, but also the persecution and distress that was to come before the promise was announced to the seed long before. Abraham was still alone and without heirs; but before God his people were already born at that time, and they were already attacked and eaten by the birds, and they were already in danger.
958 8. Ill, 8I4-E Interpretation of I Genesis 15:13-16. W. I, IE-I447. 959
They had already been driven away and sunk into the sea, but the people were saved and safe. But Abraham sees this only in the word and in the promise, and believes that it will certainly happen this way.
(131) So this text's historical opinion is that God wanted to give Abraham a sign through this sacrifice, from which he could learn how it should go for him and his seed in the future. As if to say: This people will be to me in the world as a very acceptable sacrifice: but the birds of the air or the godless nations will not cease nor desist from attacking it; but you shall drive them out, that is, my promise that I made to you will keep it undamaged. But I will judge the nations, and will bring forth my people with great good. So this sign was necessary, not because of Abraham, who believed God and was righteous, but for the sake of his descendants, who were to experience many plagues and persecutions among the nations, so that they would not become fainthearted and fall into despair.
Furthermore, this text also belongs to teach us what God's nature is. He is indeed a helper and deliverer from death, but before he helps, he corrupts, and before he brings to life, he pushes into death. For this is what he does, that he makes everything out of nothing, Hebr. 11, 3. Thus, when he wants to raise this people and increase them above the number of the stars, he first lets the birds fly over them and plague, press and tear them in various ways.
133 Hence the tyranny, that the people were often burdened and forced to work and forced without other unspeakable cruelty, which was practiced by order of the Egyptian tyrant on the young children, 2 Mos. 1, 8. So the devil thought to devour Moses also, when he had brought him into the water, 2 Mos. 2, 3, so that this people is rightly compared to a sacrifice, because they were always killed in the flesh.
- and here belongs the terror, that Abraham may be assailed by night; for when the flesh feels the cross.
it cannot abstain, but must be in pain and lament.
Now here is a question of the number of years, where they should be reckoned. In the end, it is certain that these years have lasted until the exit from Egypt; but where they should be counted, one has this, the other another delusion.
136 And Lyra proves clearly enough from the history of Exodus 6 that the Jews were not in Egypt four hundred years. For Levi had three sons before he came down into Egypt; Kohath was born in the land of Canaan, and lived 133 years, but died in Egypt; his son Amram was born in Egypt, and lived 137 years, and died therein: and the son of Amram is Moses, under whom the people came out of Egypt, when he was in his eightieth year.
137 Therefore this reckoning cannot begin from the entrance of the children of Israel into Egypt: for there are not more, if thou reckon the years, while these patriarchs lived, than 286 years. Therefore the Jews begin to reckon from the year Isaac was born, but there are also many years missing.
Therefore one must begin from the year when Abraham was called from Ur in Chaldea; because from that time until the entry into Egypt are just 215 years. Now the time in which they remained in Egypt also makes 215 years. These all together make 430 years as they are counted in Exodus 12:40 and Galatians 3:17.
139 For when Abraham came out of Ur, he was 75 years old; from that year to his hundredth, wherein Isaac was born to him, are 25 years; and from Isaac even unto the going down into Egypt, are 190 years. These years, added together, make 215 years. If you now add the 215 years in which they remained in Egypt, it becomes 430. I consider this calculation to be certain and right; because Moses in his 2nd book and Paul in the epistle to the Galatians put four hundred and thirty years.
140 But that the Scripture only remembers here
960 L. m, 318-S1S. Interpretation of I Genesis 15:13-16. W. I. I447-14SV. 961
of four hundred years is because it does not count the time so precisely and actually, but indicates that the people will be in a foreign land for about four hundred years. For this is how we often do it; we sometimes count a little exactly, sometimes not so exactly.
But one might say, "Why do you bring up the account of Abraham's departure from Ur in Chaldea, when the text clearly says that the seed of Abraham was to be in misery for so many years? Answer: Abraham was declared at that time to be a father of this people when he was called out of Ur, and as far as the promise was concerned, he was already a father, even though he did not yet have any heirs.
142 Thus the epistle to the Hebrews Cap. 7:9 says that Levi was made ten by Melchizedek while he was still in the loins of Abraham. Because Abraham alone, who was the father of this people by promise, was made ten, all his descendants, who were still hidden in his loins, were also made ten. So, because Abraham is in misery, his whole generation is in misery; and when his generation is afflicted, he himself is afflicted; and yet it stood most afflicted and most miserable, now that it had almost come to the end and the deliverance was at hand. Just as now, when the day of the Lord and the true deliverance of the church is near, it is in the worst of all situations, and the distress and persecution is the most severe; for the Turk and the Pope shed more blood than was ever shed before these times.
Here we are shown once again how high and valuable the Holy Scriptures are to be held. For where do you find such histories in all heathen books? For here it is described how it shall be through four hundred years, and Abraham sees painted before him the history of his lineage through such a long time, namely, that it shall be afflicted in Egypt, but finally be redeemed again with honor. So God calls that which is not to be, Rom. 4, 17; for with Him neither past nor future time is present, but all things are present before Him, which shall befall us for a long time.
(144) That this chapter is one of the most important in all the Scriptures, from which the prophets have taken much through the Holy Spirit. Just as in the 100th Psalm, v. 3, it says: "The Lord made us, and not we ourselves. So also the 139th Psalm, v. 1. is taken from it: "Lord, you search me" 2c. Therefore all prophecies of the tribulations and persecutions of the righteous are taken away; for this text is marvelous and mighty, if the Holy Spirit comes and interprets it to us. "David says in the reported 139th Psalm, v. 16, "All the days were written in your book, which were yet to come, and there was none of them." Do we not have a very clear example of this saying here? The years are counted, and manifold troubles and afflictions are prophesied; but of those who are to come to pass, there is none yet. For those of whom the Lord speaks here have not yet been born. Thus the holy prophets, enlightened by the Holy Spirit, drew all their sermons from Moses.
145 Now this is the greatest comfort, that the divine truth is not deceiving either in the past or in the future. So, even though Abraham is currently without an heir, he is assured by this promise that he will possess the land of Canaan and have a family; and as far as his faith is concerned, he already has it in his possession.
Moreover, this text also serves to confirm our faith against the Jews. For if God so loved Abraham's seed that He determined a certain time when He would redeem them, how will our Jews answer for this, that they now wander about in a hard misery without worship and regiment for longer than fifteen hundred years without a prophet, without the end being foreseeable, especially since in the prophet Jeremiah there are very good and mighty prophecies: "There shall never be a lack of one of David sitting on the throne of the house of Israel," 2c., Jerem. 33, 17.
- since in the Babylonian prison all things could be seen as if the whole people had been rejected and condemned by God.
962 L. m. S18-S21. Interpretation of I Genesis 15:13-16. W. 1, 1480-14W. 963
The believers kept to the prophecies of Jeremiah, who, through the Holy Spirit, had determined and named the time of the prison, namely that they would return to the land of Canaan after seventy years. But must not our Jews confess that since the time Christ was crucified there has never been one who sat on the throne of David before the face of God?
How then, does God lie? No; but they, the Jews, lie themselves, saying that Christ has not yet come, and wait for their Messiah so many years in vain.
Do you think that if their hope were right, and the Messiah were present, they would not have prophets to tell them of the time when he should come? Since they have been so long without prophets, and know neither a certain nor an uncertain time when their imprisonment shall end, it is certain that their long waiting is in vain, and their faith futile and useless; but the word of God, which promises that none of the seed of David shall be absent from David's throne until Messiah comes, is certain and true. Thus it also follows that the Jews are no longer God's people, but are rejected and cast out by God because of their unbelief, because they did not want to accept the sent Messiah.
Therefore, take note of this proof, which cannot be overturned or mocked in any way. God keeps His promise, and keeps it so surely that He also cares for those who are not yet born, as we see here in this text; how would He not take care of those who are already born, and let them wander around for such a long time without a prophet, if they were God's people or Abraham's seed? Therefore, the outcome and the experience itself convince them that they are not God's people, but rejected by Him.
For although the Gentile Church is oppressed and afflicted in many ways in these last times, it still has its testimonies, by which God shows it that He cares for it. Thus, even though the Turk and the Papacy are the most violent abominations
that the church in these last times may be grievously challenged and afflicted, yet in the midst of the lion's and dragon's fury baptism remains; the Lord's supper remains; the power of the keys remains; the dear Bible or the Holy Scriptures remain, not out of man's ability and wisdom, otherwise the Turk and the Pope would long ago have dug them up and destroyed them, but God preserves them by His power; so that if the Word and the sacraments remain, faith and the church may also remain; however unwillingly the Pope and the Turk may see and tolerate it.
Because God still speaks to us, he has not yet abandoned his church, even if he allows it to be challenged and afflicted. The Jews cannot say anything like this about themselves. For even though they have the holy scriptures, they also have this punishment, that their table has become a rope for them, Ps. 69, 23. And compare them to Isaiah Cap. 29:11, 12, To one who has a book in his hand, but is so unlearned that he cannot read it, he also calls the Scriptures a closed and sealed book, which they cannot open; therefore the Jews are in certain error.
For at all times God shows His people through the prophets a certain time, how long they shall be afflicted and persecuted, and when He will deliver them; therefore this is neither God's way nor His people's way, that they are now . into the fifteen hundred years in misery, out of their land and without prophets.
Again, we Christians are quite certain that we have nothing else before us but the Last Day and our redemption. However, God speaks to us, admonishes and teaches us to be ready all the days and hours, which is a certain sign and cause that we are God's people, the true church, which God does not abandon at all, so that He also so diligently instructed Abraham's lineage, before it was born, how long it should be in misery.
For with God the future is present as well as the past. Abraham's family lived before God at that time, therefore he speaks to them and teaches them. Thus even the dead are and live
964 s. m, sLi-sss. Interpretation of Genesis 15:13-16. W. i, nsL-us". 965
before God. For as I lived before him before I was, and was born: so shall I also be before him, and live when I am dead.
This text concludes all these things, namely, that God is a God of the living, and that those who are not yet alive live before Him, as well as those who are or have passed away from this life through death. And from this text the holy prophets have taken many glorious sermons.
157 Which now follows: "And thou shalt go unto thy fathers," is a beautiful and glorious consolation. For this is how we think of it: Abraham dies in misery and his family receives the promise of the land of Canaan a long time after his death: where is this then that is said to him above (v. 1): "Fear not, for I am your very great reward"? What good is such a thing to a dead man? This is indeed a great thing that I would wish to happen to me, that he promises him a peaceful old age and a gentle death: but what does this do to such a great and excellent promise?
Abraham was enlightened by the Holy Spirit and understood here the resurrection of the dead and a future eternal life; which sign or testimony, as he well understood, was this bodily promise of the land of Canaan. Therefore he thought that God would be his rich reward when he would now be dead and rest in the dust of the earth.
159 And especially the most beautiful description of death is to be noted here, which he does not call death, but speaks of it smoothly and sweetly: "You shall go to your fathers" and rest with Noah and other heroes, item, you shall be buried, that is, you will not be carried away, like Enoch, but will be buried in the earth and become dust in a gentle and good old age, when you will already have become tired and full of this life.
160 He thus indicates that Abraham is to die, and yet promises him that he will be his reward. But how would we unite these things, if we did not conclude that after this life there is another, better and eternal one, to which we can attain by
the Son of God will be raised from the dust of the earth?
The holy fathers had such signs and characteristics of the life to come, so that they could comfort and sustain themselves in this so poor and miserable life, and it also serves this purpose that is said above about imputed righteousness, that is, about the forgiveness of sins by grace and salvation from eternal death. "Now these things are not written for Abraham's sake," says Paul in Romans 4:23, 24, "but for our sake," that we should also believe that our reward is laid up for us, even after we are buried and lie in the ground, such a reward that we will live with God as long as He Himself lives, that is, for eternity. Abraham is satisfied with this hope, and even though he does not obtain the promise of the land of Canaan, he is secure and content in his heart and despises death, for he knows that he will live with God forever.
162 Therefore you should diligently remember this text, which is like a full sea, from which the prophets have drawn many glorious sermons of justification, of redemption from sins, of the resurrection of the dead, and of eternal life. For, as I have said, these things were not written to Abraham alone; but they are written for us, that we should believe with Abraham in the seed of the woman, and with this hope overcome death, and not be afraid to depart from this life. Our bodies will be buried in the earth, yes, they will rot in the earth and become ashes and dust; but in his time the earth will give back such a pledge to him who promised us that he would be our reward. Such hope is sure and firm.
The last saying of this text, about the iniquity of the Amorites, which is not yet over, shows God's patience. For as the faithful have their portion appointed in the land of the living, so the wicked have their portion appointed in hell. Therefore let us tolerate their wickedness and iniquity for a time, for it will not remain unpunished forever, Ps. 37, 38. Ps. 49, 15.
966 ".m,sW-s". Interpretation of I Genesis 15, 13-21. W. 1, 1455-1457. 967
So the iniquity of the pope and the Turk is not yet over; for God is longsuffering and patient, and does not soon punish evildoers: but therefore they do not escape altogether, but the time is already determined in which they will be seized and punished according to their merit and wickedness. Thus says St. Peter 2 Epist. 3:7 that the wicked will be kept until the day of judgment, that they will be punished; and Paul Rom. 2:4 teaches us that God delays punishment because He leaves room for repentance: but the foolish and secure flesh abuses such long-suffering and patience of God for freedom and impudence to sin, and because the punishment does not come as soon as it does, it thinks that it will remain eternally absent.
So the Lord promises the Canaanites that he will spare them for the time being and give them time and space to repent; but, says he, be patient, Abraham, with your own, whether some of them may be converted and repent.
V.17-21. When the sun had set and darkened, behold, a furnace smoked, and a flame of fire passed between the pieces. On that day the LORD made a covenant with Abram, saying, "To your seed I will give this land from the waters of Egypt to the great river Phrath; the Kenites, the Kinishites, the Kadmouites, the Hittites, the Perizzites, the Giants, the Amorites, the Cananites, the Gergesites, the Jebusites.
This way and manner of sacrifice did not begin here, but came from Adam and the other holy fathers to Abraham. Thus one finds that
There is also evidence in the Gentile Scriptures that sacrifices were used in covenants, and the story in the prophet Jeremiah about the servants who were to be set at liberty is also known. When the sacrifice was slaughtered and divided, those who made a covenant with each other passed between the pieces, and then they set fire to one part and kept another part for the meal.
Such a custom has been used even in our time. For when Emperor Maximilian, Louis, King of France, and Pope Julius established a covenant with each other, which was called the holy covenant, they divided the sacrament into three parts and took it with each other at the same time: but such a holy covenant lasted barely six months.
- so that it seems that this way and custom of making covenants comes from ancient times: and because God made a covenant with Abraham for the land of Canaan, that it should certainly be granted and given to his lineage, he also keeps this way and goes through the divided sacrifice like a flame of fire, and sets it on fire as a sign that he would like such a sacrifice. And so Abraham is set and confirmed to be the heir of the outward and temporal life. I must confess, however, that this chapter would be very well worthy of more extensive and diligent treatment and elaboration; but my business prevents me and does not allow me to consider the matter further. However, I have indicated and sketched, as little as I could, how one should further reflect on such excellent and high things, which Moses wanted to describe and expound with this chapter.
968 " iv. s-s. Interpretation of I Genesis 1", 1. 2. w. i. iM-usi. 960
The sixteenth chapter.
First part.
How Sarah gives Abraham the advice to lie down with Hagar.
V. 1. 2. Sarai, Abram's wife, bore him nothing. But she had an Egyptian maid, whose name was Hagar. And she said unto Abram, Behold, the LORD hath shut me up, that I should not be able to bear. Lie with my maidservant, that I may build myself out of her.
When Abraham was concerned that because he did not yet have an heir, his steward of Damascus would take his place in the possession of the promise as a proper and rightful heir, although not a natural one, the Lord promised him clearly that he would have a natural heir born of his own body.
(2) And after he is rid of this temptation, another follows, which befalls Sarah his wife; so that the life of these two godly husbands has been full of temptation and constant tribulation. Rude and unwise people, who are inexperienced in spiritual matters, only see that Abraham takes the maid as his wife. Because they are full of fornication, they do not look at the promise that gives rise to such works, but only at the same filthiness of the flesh, as the Jews also do.
37 Thus I have often heard in schools, not only from lawyers but also from theologians, that nothing else is written in Moses but of the unchastity of the Jews, since he is very diligent in describing the sexes and the marriage state. But such judgments indicate nothing else than impure hearts that judge and speak of the holy works according to their own kind.
- these holy spouses do not get into this behavior out of pleasure or unchastity, but allow themselves to be challenged about
While they are anxious to have a child for the sake of the promise and are waiting with eagerness and desire for the seed that was promised to Adam in Paradise, Sarah, who now knows that she is barren and obsolete, has doubts, consults Abraham, opens her door to him and gives him the maidservant, so that she may be built from them. For although she has no doubt about the promise, she still doubts what kind of people God would choose for such a work.
5 Therefore the fruits of the marriage state are praised to us here, namely, the increase of the human race, which also the books of the Gentiles praise highly and gloriously. For though the world cannot understand such thoughts as Abraham struggles with, yet it praises and extols the marriage state, and reproves disorderly lust and fornication. And honest parents are so minded that they would rather their children enter into an honest married life than fornicate.
(6) First of all, reason understands the honor and respectability of such a proper union of husband and wife; then it is also caused by the great benefit, for it sees that from this state flow as from a well the worldly and domestic government, both of which would have to dissolve and decay if there were no proper and certain state of marriage.
Now Abraham does not only look at the fact that by this means his family can be multiplied, but also looks at the redemption of the whole world, of which he knew that it should happen to the world through the promised seed; he desires the same that it be promoted, by which it can only happen.
008 He came out of Ur of Chaldea in his seventy-fifth year, but now here is the tenth year of his affliction, and yet no hope of an heir can be found or seen. The promise he has
970 L.IV.S-7. Interpretation of I Genesis 16, 1. 2. W. 1. 14S1-14". 971
But the same is mendacious and, as it seems to him, it remains too long. These ten years may have been short enough for him, if we consider what he had accomplished in such a time, namely, so much traveling and wandering, then the war with the four kings. But if we look at the delay of the promise, such time was long enough for him. One month after another, one year after another went by, and still Sarah remained barren.
(9) Therefore it was not lewd thoughts, but an anxious desire for the seed of Abraham, which grieved his heart: and what do we suppose will have been the thoughts, sighings, weeping, and consolations of these holy spouses for these ten years? For the longer the promise was postponed, the heavier the cross became for him and the more unbearable such affliction became.
(10) That is why Moses wanted to portray a special challenge to Sarah in this chapter. The doubt of an heir was now removed from Abraham by the promise, for he knew that he would be born of him. Because he is certain of the heir from his body, he now doubts because of the mother, and there is no small reason for such doubts; for Sarah was naturally barren, and because of her age she was also unable to give birth.
(11) Therefore she is described here as a very wise and understanding woman, faithful to her husband, as an example to other women. For she had followed her husband into misery, had left all her friends and relatives; in misery she bore all hardships and troubles with patient and constant courage; she was obedient to her husband in all things with humility; but now, because she sees from all circumstances that she has no heir to hope for from her body, she nevertheless does not abandon faith, nor does she doubt the promise. For even though she sees that the promise is being kept, and can have no hope, because she is barren and obsolete, that she will be a mother, she still gives up the honor of motherhood with the utmost humility,
and is satisfied when her maid Hagar becomes pregnant by Abraham.
(12) So she keeps faith and hope in God's mercy, and in utmost humility is content with this shame and disgrace of being barren, and willingly hands over such honor and praise to her handmaid. Neither Job's wife, Tobiah's wife, nor David's wife would have done such a thing, but they would have doubted the divine promises, would have been angry and said that they were led and deceived by the devil; they would also have quarreled with Abraham and quarrelled that he had allowed himself to be deceived by the devil and had left his fatherland: but if they had done none of these things, they would at least have doubted God's goodness and mercy and would have considered their barrenness a sign of divine wrath.
But Sarah knows how to make a beautiful distinction among the gifts of God. Even though she is already barren, she still believes that she loves God and therefore willingly leaves the honor of fertility to her maidservant. Thus she is a woman of beautiful and glorious virtues on all sides. That is why she is set as an example by St. Peter to the entire female gender.
In the papacy, such histories were despised because they went against the celibate life, although more virtues can be felt and found in this single wife than in the lives of all priests, monks and nuns. For who can so emphasize and, as it is worthy, praise enough this single piece that she so willingly hands over the honor of motherhood, and in that case gladly wants to be an outcast woman, if she alone remains in God's grace and mercy and the promise is fulfilled by another?
15 There is also a special discipline and holiness in Abraham. Although he could have taken another, and could have justified it by the fact that it was common and customary at that time to have more than one wife, he did not do so until his wife was called to him, which is a special and high example on both sides. Abraham could also have taken a more beautiful, more sedate, more honest and richer wife.
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But he is satisfied with his wife's counsel, who therefore puts the maid with him, that she may remain the mother and housewife, and have the promised seed, if not naturally, yet according to the right.
16 In addition, one should also notice here how reasonable and moral words she speaks: "The Lord," she says, "has shut me up so that I cannot give birth"; she is not angry, as we are wont to do, and blames the devil, but recognizes God's work with humility, and says: "The Lord has not yet wanted to give me heirs. She therefore recognizes and believes that marriage is such a state, which is instituted and ordered by God and also governed by Him; therefore she is content with her barrenness; therefore she is not angry with God, whom she would undoubtedly have thanked most highly if He had blessed her womb.
- And here the Hebrew way of speaking, because it is chaste, is very sweet: "Lie down", or "go in" to Hagar; as the Scripture Ps. 51, 2. also says of David: "He had gone in to Bathsheba."
18 The word "to be built" means to be blessed with children, for where God gives children, the house is built and the household is properly governed, for there the parents know for whom they will work and what they will have for heirs to their goods.
(19) And again the faith of the holy woman is signified, who therefore putteth her handmaid to her husband, that she may beget her children, whose mother she is, though not naturally, yet according to law.
020 And this cause moved Abraham to follow his wife's counsel and persuasion; for since the promise was there, and yet it was naturally impossible that Sarah should bear, they therefore conclude that an heir should be sought with another mother, lest the promise should be hindered. But we should not make an example out of such a work, as if it could also be done by us, because we should consider the circumstances. For the promise of the seed has not come to us, as
Abraham; and even if someone has a barren marriage, there is no danger for him, although his whole family would perish, if God wanted it that way. Abraham not only had the promise of the seed, but also knew that Sarah was barren.
(21) Such circumstances have no place with you and are not valid; therefore this special work of these two husbands and wives is not to be used as an example, especially in the New Testament. For the Old Testament allows that a man may have more than one wife for the sake of children, and there is a law in Moses that if one has weakened a maid, he should keep her for a wife, Deut. 22:29. But such ceremonial laws have ceased, and Abraham's work was much different from that which is written in Moses.
V. 2. 3. Abram obeyed the voice of Sarai. Then Sarai, Abram's wife, took Hagar, her Egyptian maid, and gave her to Abram her husband to be his wife, after they had lived ten years in the land of Canaan.
Genesis clearly says that Abraham obeys his wife Sarah, and does not say that he did such a work out of lust, and I will take it entirely for that that he followed with displeasure. For he loved her dearly, as the story shows, and yet he accepts her reasons, since she claimed to be barren and old, and does this for his wife's sake and obedience, not in the opinion of those who took two wives, as in the law.
23 And Moses called Sarah Abraham's wife, and him her husband, not without a cause; that he might shew that Abraham was not an adulterer: neither was the former marriage of Abraham and Sarah dissolved or dissolved by this new union of them; but Abraham remained the chaste and gentle husband of his chaste and modest wife. But that he lies down with Hagar, is only of the opinion, so that the divine promise is not prevented.
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Second part.
How Abraham lies down with Hagar; how Hagar falls into hopelessness about it, and how Sarah behaves about it.
V. 4 And he lay with Hagar, and she conceived. And when she saw that she was with child, she esteemed her wife little against her.
(24) Here is a new challenge. But we will first say that the Jews take the ten years that Moses mentions here to mean that it is a common rule and custom for a man to live with his wife for ten years, and if she remains barren for ten years, it is right and permissible for him to take another wife so that he does not leave without an heir; but whether this is true or not, I do not know.
(25) But I do not like that they use this history as an example, which, as I said before, has its own special cause and circumstances. And what may the Jews approve of or justify polygamy with Abraham's example, if it was thus commanded in the law, Deut. 25:5? For if a brother departed without children, the other must necessarily take the deceased's wife in marriage, so that he might raise up seed for his brother.
(26) And when we consider such a commandment, we commonly come to such an opinion as if the Jews had been given much liberty to fornicate, because having two or more wives was not only permitted to them, but also commanded.
But I am of a different opinion. For we see how our kind and nature is wont to do. As soon as we are commanded to do something, we do it with reluctance, and pursue that which is forbidden to us. Such a thing is not done without reluctance and harm. For we see that in the female sex there is much and innumerable weakness: they indulge their affections and impulses and let them rule them; one is angry and quarrelsome, the other proud and splendid; the former is unfit for housekeeping; the latter is industrious and careless in her work.
Child rearing 2c. Therefore it was a hard thing that one brother had to take another's wife; for this law could not be evaded by any pretense: that therefore by such a law no freedom, nor cause for fornication was given, but by it unpleasantness, toil, work and worry were increased.
(28) And so, through Adam's disobedience, nature has become so stiff-necked, insolent and defiant that it cannot stand any law. Thus, since the married state is commanded, and everyone is to have his own wife, to avoid fornication, we learn that the celibate life is highly praised and extolled by others, and the youth becomes more inclined to immoral fornication and whoredom. As in Terence, the old man says that one cannot hurt a fornicator more than if one gives him a wife. And we have before our eyes innumerable examples, where often husbands and wives who love each other dearly become hostile to each other for little cause, run away from each other, and join other men or wives.
(29) Human nature is so wild and depraved. It needs the marriage state as a remedy against fornication, and through the marriage state God allows one to use a woman, and thereby not only covers sin, which we cannot abstain from, but also blesses such a union and conjugal life; and yet the whole world shuns such a proper state, established by God and pleasing to God, and runs after disorderly fornication and whoredom, from which many and innumerable damages arise. For this deprives one of goods and food; the body suffers serious illnesses and ailments from it; God is irritated by it and causes it to inflict horrible punishments, and what is greatest and most serious, the police and house government is disrupted and prevented by it.
(30) Why then do we not escape so much and so great harm? Why do we not rather seek God's blessing through the marriage state? Therefore we do not do it, because our nature, corrupted by sin, is disobedient and does not want to suffer laws and discipline, nor can it be forced or tamed.
976 L. IV, II-IA. Interpretation of Genesis 16, 4. W. 1, 1471-1473. 977
(31) Original sin is such an unspeakable and harmful plague and disease. Therefore, the Greeks and the Latins have come up with sayings and speeches to reject the marriage state and to contradict it because of the unpleasantness it entails. Nevertheless, those who were more understanding among the pagans were more respectable and disciplined and called the marriage state an inseparable union of man and woman.
- and such a union must take place with two wills and opinions: and where a married couple come together, they then stand together with counsel and action, work together and provide food for themselves and their children, raise the children in the fear of God, govern their servants 2c. Where such house discipline is kept, servants are raised up for the church and capable rulers for the land and the people; thus the church is planted and built, which alone has the knowledge of God. This is usefully taught, and the youth should often be admonished to accept and learn in good time what is taught about Christian discipline and respectability.
33 And this text belongs to it. For what the Jews pretend about the ten years, so that they make an example of Abraham's special work, is lies and useless gossip. But Christian and God-fearing hearts can learn something useful from it, when they see how these two pious married couples consult with each other in their temptation, and the husband, Abraham, is satisfied with his wife's advice, which she honestly proposes to him out of fear of God, and thus both remain in hope and faith in God's mercy.
(34) It was a hard thing for Abraham, because he loved his wife dearly and had lived with her for so many years, that he had to join and lie down with an Egyptian maid; and yet he overcame himself and was obedient to Sarah, who admonished him so highly. Such was the great humility of the holy patriarch; but how did it go out and come about?
- the holy and pious Sarah does not begrudge the maid her husband and lets
The maid willingly and gladly gives her the honor of motherhood, but when she becomes a mother, she begins to despise her wife. This is how it is in the world. It is a necessary and praiseworthy virtue to be glad to help and to do good; but this virtue is much greater and more necessary, that he who does good may not be offended by the ingratitude of men and bear the ingratitude of the ungrateful. For there is no remedy here: in the world is either God's kingdom or the devil's kingdom: God's kingdom is doing good, giving advice, helping, yes, even being subservient and serving; but the devil's kingdom is accepting love and all kinds of service and help and paying ingratitude for it.
Therefore, this rule, which is observed throughout this life, should be well remembered, namely, that if you want to be godly and a good Christian and hope for eternal life, you should do good to all people, take care of and have mercy on all poor people in such a way that you help them with your body and all good things, and yet hope for no thanks in return, but have nothing more certain than that ingratitude and evil will be repaid to you for your good deeds. Whoever does not want to do this, let him look for another world, in which there are all grateful people, and be more wise when he wants to do good to someone, than here the holy Sarah and the humble Abraham.
(37) But we learn that the least of all are those who are so minded. We all do good deeds for no other reason than for the sake of gratitude, and if such gratitude is not found as we would have it, it is followed by lamentation, words of reproach, punishment, anger and displeasure that cannot be reconciled, as is exemplified by the poets and especially by those who have written tragedies.
At the time when I was studying in Erfurt, a mayor was hanged on the gallows by one whom he had previously delivered from the gallows: and in the 41st Psalm v. 10, as everyone knows, it is written that Christ laments: "He who ate my bread tramples me underfoot.
(39) Therefore this rule should be kept not only in the church but also in the police and in the home, namely, to do good to the ungrateful. For otherwise
978 K- n'> interpretation of Genesis 16, 4. W. i, 1473-1478. 979
This lament of Christ is used as a proverb: "He who eats my bread", that is, to whom I give food and drink, clothes and shoes, and whom I consider the most beloved son and in my bosom, "he tramples me under his feet".
(40) Therefore, one should conduct his life in such a way that first of all he is God's servant, that is, he trusts in Him not only in what concerns this temporal life, but also because He is our God for eternity, whom, if all other things escape and fall away from us, we must have and keep forever.
41 Secondly, that we do good not only to our friends but also to our enemies, Matth. 5, 44. If they thank you, it is good and you have invested your good deeds even better; but if they trample you underfoot and show enmity for gratitude, you have not lost your good deeds altogether, but have followed the example of your Father in heaven, Matth. 5, 44, who lets his sun rise on the righteous and the wicked.
In this life, there is no other way; no one can say that it happens by chance, but it has to happen that way, and it is impossible that it could happen any other way, as Aristotle says.
For what is greater and more glorious than right discipline and instruction? But if you are a schoolmaster or a disciplinarian, what shall you do? Thou shalt faithfully instruct, teach, discipline and admonish the youth whom thou art commanded, in the hope that some will keep themselves right and let themselves be trained, and some will not. For he that will do good must take care that he do it in vain, and that his good deed be evil: for there are always more of them that reject and despise good counsel than of those that accept it. And let us be content that the good deed is not altogether lost; and if among ten lepers one returns and knows the good deed, it is enough, Luc. 17:17. So if among ten disciples there is one who lets himself be drawn and learns diligently, it is enough, for then the good deed is not altogether lost. And call us to Christ, the example
According to his heavenly Father, do good to the grateful and the ungrateful at the same time.
44 The world does not know this, or even if it knows it, it does not want to do it, but waits for gratitude, and thinks that one must buy and redeem good for good, service for service. But if it lacks this hope, it becomes angry, as did Timon, who was at once hostile to all men and did good to none.
(45) Beware of such unkindness, and so do good to others, not hoping that the good will be repaid in this life; as God the heavenly Father does to the ungrateful world. We should follow the same example and not the world; for this is true, which Christ laments, and it will remain true: "He who ate my bread tramples me under his feet," Ps. 41:10.
When a man is about to enter into matrimony, he diligently seeks such a wife as he thinks to be of his mind and manner. But the secret corners of the heart are inscrutable, and when one has come together, one thing gradually follows another, as hope, envy, anger.... Therefore learn what the world is. For just as God is a God, that is, good and always does good, so the world is a world, that is, ungrateful and evil. Therefore, if anyone wants to live under God, let him be helpful and helpful to everyone, and let him get used to suffering and bearing ingratitude.
The monks, knowing neither God nor man, have crawled into the deserts and lived there for themselves, which is not Christian at all; but this is Christian, that you remain in the world and among men, and whatever unpleasantness and trouble the devil causes you in the world, suffer it patiently and do not let your flesh overcome you. For to be able to overcome the wickedness of the world and of men is not only manly, but Christian.
The legends or histories of the saints, which we have dealt with in the papacy, are not described according to the Rule and the Law.
980 L.IV, IS-17. Interpretation of Genesis 16, 4. 5. W. 1, 147S-1479. 981
Type of the holy scripture. For what is wearing a cap, fasting, and such austere works as may be seen, to be distinguished from such care, toil, and labor as stewardship entails, and which the saints have borne and overcome in patience? For Sarah was grieved by this injustice, that a purchased maid, who had nothing more in this world than food and clothing, nor for her merit, money, or good, but for the mere favor and love of her wife, should be required and exalted to such honors, that she should conceive and bear children by such an exalted patriarch, should thus puff herself up and exalt herself against her.
(49) And yet the Holy Ghost hath described these troubles and afflictions of the house unto us for our consolation, that we may see what trials the saints have had in this life. For first of all this was a common trouble, that the four kings had plundered and despoiled the whole land of Canaan, and had carried away Lot with all his servants and all his goods in prison. But this, that Sarah is thus despised by her maidservant, is a domestic trouble and a temptation.
50 Although this history is to be considered small and useless, the Holy Spirit has deemed it worthy of being described in detail for the comfort, example and teaching of all believers, so that they may also expect such things, bear them with patience and hope for salvation. For this is the story of Hagar, who is a poor servant, and yet rises above her wife, from whom she has fullness and abundance, yes, I say, life itself. Therefore learn that you do good to anchors and yet send yourself to suffer ingratitude. For we do not get what we want, and what we provide for ourselves and hope for from others, we lack. For nature is corrupt, and the hearts of men are very fickle.
There is no one of such a small and weak mind who does not, when it is well with him, rise up and rebel against whom he can; as the German proverb says, that there is no more trustworthy animal than a louse in a grind: the same shameful and small worm makes a nest for himself on a
Head, in it it rules and governs. So the ungrateful Hagar rebels against her wife. But what does Sarah do?
V. 5 Then said Sarai unto Abram, Thou doest wrong unto me. I have put my maidservant with thee; but now that she hath conceived, I must be inferior to her. Let the LORD be judge between me and thee.
52 This is a domestic complaint that Sarah does not unreasonably reproach her husband with. For she had good reason to be angry, after living with him for so many years and yet remaining without children, and now being despised by a maidservant who had become a mother out of her advice and will; just as a louse, when it gets into trouble, makes itself violent enough.
(53) And Abraham may well have given cause for this, who, after he had been assured of the earth, would undoubtedly have kept the pregnant maid, sat her down at his table, and no longer kept her as his wife's maid, but as her companion.
(54) Abraham did this by natural and divine right; but the maid, as is the way of servants, abused the kindness and beneficence of the holy patriarch, thinking that she would be so well kept that she should no longer recognize her wife as her wife, but should hold her in low esteem and contempt.
(55) For thus she will doubtless (as it is wont to happen among women) at times have said and reproached her: I am Abraham's right wife and you are not, for you are barren: God has rejected you and has not wanted to bless your marriage state, but he has chosen me after I became pregnant. For who would not say that this is a certain sign of divine grace and blessing?
(56) Now Sarah could not bear this, so she blames her husband and says, "You do wrong to me; you cause me such displeasure and unhappiness that you do not keep the maid as a maid should be kept.
- but why does the Holy Spirit remember
982 8 rv. 17-19. interpretation of Genesis 16:5, 6. w. 1. 1479-1483. 983
such haders? Did he not have something more important and useful to describe? He is not really concerned here with child's play; nor are these minor matters dealt with here; rather, in this history the Holy Spirit depicts the origin of all harm and danger that occur simultaneously in the domestic regime, in the police and in the church. For in the police or secular government you will find that the most distinguished rulers are those who know least of all how to govern a city or country. Thus, in the church, those who are not in the church take over and rule; as we heard above about Eliezer, Abraham's servant, that he thought he would be an heir to Abraham's blessing; just as Hagar wants to be a wife.
58 Therefore all these things are a comfort to us, that we should not be angry when such things happen to us, that either Hagar despises and oppresses Sarah, or Eliezer Abraham. "For God's counsel," that He may forgive, "is marvelous," Isa. 28:29, and those who trust in His goodness finally triumph and are rewarded with all honors.
(59) It should also be noted that Sarah not only reproaches Abraham with this complaint, but also calls God to judge him. Therefore, they must have been very divided among themselves. But this is how it is among spouses; one cannot avoid all displeasure and unwillingness. As it is also in the secular government and in the church, although there the displeasure and quarrels are more violent and dangerous.
(60) So that this whole history or example is for us to learn from it how things are among us in this life. These words, "Let the Lord be judge between me and thee," are hard enough, but they have taken away from Sarah the great unrighteousness, iniquity and violence of her maid, which, as Sarah well knew, was a great sin.
011 For because she was with child, she desired to have right and authority in the house, and to be an heir of all that Abraham had; and Sarah could not at all shut her mouth.
She was so exalted by this gift that she was with child and gave birth. But look at Abraham, the great patriarch, what he does and what he answers.
Third part.
As Abraham hands over Hagar into Sarah's hand and Sarah wants to humiliate Hagar, "nv how Hagar behaves here.
I.
And Abram said unto Sarai, Behold, thine handmaid is under thy power; do with her as thou wilt.
- Such a husband is to be diligently considered, and to be praised and extolled favorably. He could have said: Dear Sarah, why are you angry then? You should have been patient and not have caused such strife; for you see that she is pregnant by God's grace and gift, and has conceived from me the seed that will possess the promise made to me: therefore be patient with her, and keep the pregnant mother until she has given birth. When this is done, let us continue to talk and discuss with each other. This would have been an honest and fair speech, which I myself, if it had happened to me, would have followed and said: Dear woman, you are barren, God has taken the fruits of the womb from you and given them to this one, therefore suffer something 2c.
(63) But Abraham does not do this, but prefers his barren old housemother to the pregnant maid, puts it in her will and pleasure to do what she wants with the maid, regardless of the fact that she is pregnant, and would much rather dispose of the mother with the child than grieve his pious and godly wife.
(64) And this little piece also belongs to the description not only of the danger, trouble and discomfort in marriage and housekeeping, but also of the temptations. Abraham had previously been challenged on account of his servant Eliezer, and had never been challenged in this way.
984 L. IV. 1S-21. Interpretation of Genesis 16:6, W. 1:1483-1485. 985
God alone through His word; now here Sarah is challenged, God comforts her through her husband.
Thus God is always with the marriage state and the domestic regime as an overseer and governor, and indicates that He has great pleasure and favor in such a state. In the domestic regime there is often quarreling and ill will between the spouses; in the secular regime there are many disagreements and discord; in the church there are sects and sects: so that whoever diligently thinks about such things must almost despair of all happiness and welfare.
But against this, such histories teach and admonish us that we should be prepared and accustomed to endure and overcome all kinds of adversity and unpleasantness, and not be among those who want to be unchallenged in the state of marriage or in the worldly regime. For people who are inexperienced in this life take such thoughts in vain. For it is impossible that he who is a husband should not have in his house either a Hagar or an Eliezer, from whom he must have displeasure and temptation.
The same is true of the church government, which sects and other disturbances disrupt. Therefore, let us take good note of this example and also believe and trust God with the faithful Abraham, and keep unity as much as we can. For since we have to live here among ungrateful and wicked people, cause for disunity and discontent will be found and happen everywhere. This is the one meaning of this text, which serves us to see from it how one should behave and keep oneself in this life.
(68) The allegory or interpretation that Paul uses in the epistle to the Galatians, Cap. 4, 29, 30, almost corresponds to the other understanding. 4, 29, 30. For just as Hagar, who was a bought and bonded servant, exalted herself over the gift of God and wanted to be powerful over Sarah, so the false church condemns, despises and persecutes the true church and wants to have the name of being God's people alone.
Such dispute and struggle goes over the church for and for. Those, so the church
But those who are the right church are plagued and oppressed by the wrong one. For Cain, Ham, Ishmael, Esau, all these subjected and exalted themselves to the title of the church, and snatched the promises to themselves, as if they were heirs of the same.
(70) And what was the quarrel among the apostles of Christ but a challenge to the sovereignty and authority of the church? Just as Hagar puffed herself up for the sake of blessing and exalted herself above her wife, and still thinks she is doing it justly, so because the false church surpasses the true church in goods, honor and power, when it has none and is oppressed, it persecutes and condemns it. Moses finely indicates this with the words: "When she saw that she was with child, she regarded her wife with contempt. For the word "see" means to feel God's gift, which is pride and hope.
71 For one to know and feel that he is learned, wise, rich, 2c., is not evil; for it would be ingratitude to despise such gifts: but to exalt oneself of such gifts, and to hope with them, is diabolical, and a sin which grows out of original sin.
Thus Adam and Eve had open eyes after sin, and knew good and evil; but those whom the Holy Spirit governs know that the more and higher gifts they have, the more they must undergo labor and diligence to serve others who do not have such gifts. But we are almost all like Hagar, and are defiant and proud of our gifts and blessings against others who are not like us.
- Now if Hagar had said, "I am with child, thank God, because of this work, but I will not let myself think too much of being a maidservant, but I will be obedient to my wife as before, and therefore I will do this all the more diligently, because it was her will, counsel and command that I should be a mother: she grudges me her husband, so I will again do to her will and favor what I know and can: if, I say, Hagar had done this, she would have done right and well. But she does as the
986 IV. 21-23. Interpretation of Genesis 16:6, W. I, IE-14S8. 987
The woman, who is of a corrupt nature, exalts herself against her wife for the gifts she has. For she is sure in her mind that she will be the mother of the promised seed, through which the blessing shall come to all nations.
Sarah sees such wrongdoing and injustice, but she does not remain silent about it. For although one should show patience and wait for God's help, one should be completely careful not to justify other people's sins.
(75) So deceitful on the neck of the pope is the banishment, hatred, and enmity of the whole world; but for this reason I do not praise the pope, that he does right in that he opposes the right doctrine, and condemns and murders Christ's limbs only for the sake of keeping his kingdom and power.
76 Christ also had to let all authority pass over Him, but He did not keep silent about it, but punished the servant of the high priest freely and publicly, saying, "Why do you strike me? Joh. 18, 23. For patience and confession should be together. For if there be no confession, the cause that is to be maintained against the devil and the world is betrayed and forsaken.
But here we can also see how weak we poor people are. For Sarah is right to complain about the injustice and violence done to her by the maidservant; but as a human being, she is also guilty of weakness in her harsh treatment of her innocent husband and in her appeal to God's judgment against him. For Abraham did not have such a mind as she thought: he was glad of the blessing that God wanted to give him an heir and a mother, and dealt kindly with the mother, even though she was a maid; but he did not disown his old Sarah for that reason.
78, Therefore this is a domestic fight, which often happens between spouses, when one part gives in to his affections and irritations or suspicions. For if Abraham had been such a one as Sarah thinks him to be and accuses him of, he would undoubtedly have taken care of Hagar, defended her and said to Sarah, "What is it to you if I have been a wife?
You have nothing to do with it; remain as you were before, and let me deal well with her, whom I see God has adorned with His joyful blessing.
79 But you do not hear any of these words here, but Abraham simply hands over his power to Sarah and submits the proud maid to her, so that she may do with her as she pleases. Such a deed makes the good, pious patriarch free of all suspicion of unchastity, and proves that he did everything he did in the case at the instigation of his wife, so that the promise would not be hindered: and yet he is so fond of his old housemother, Sarah, that he would rather forgive the hope of the heir than disagree with his dear wife. Where would we find such a man now, who would love his wife so much and who would take domestic unity so seriously?
80 Therefore it is right to rule one's wife in love and to deal with her in reason, as Peter says in 1 Epist. 3, 7. For if he had given word after word and met his angry wife with a harsh answer and had not wanted to give in to his right, all unity and conjugal love would soon have been severed and torn apart. But he, being full of the Holy Spirit, thought: "Behold, I am a man, but Sarah is my wife, a weak vessel; therefore I will keep the peace through patience.
It is a great virtue for such a great man to give way and yield to his wife so kindly that the devil may not gain the upper hand in his house. Inexperienced and coarse people, who consider such things their glory and praise when they prove themselves earnest and hard against their wives and children, give room to their anger when they encounter such a challenge and help Satan to drive his little wheel with it. Therefore it is good for a householder to remember this domestic example often and diligently. For without such displeasure and unwillingness it is impossible to lead a marriage and a household; just as such misfortune and mischief neither the
988 L. IV, 23-2S. Interpretation of I Moses 16, 6. s. 1, 1488-1491. 989
Church can still be overtaken by the police. But one should keep the consolation that finally the angel of the Lord will protect and preserve us.
II.
Now that she wanted to humiliate Sarai, she fled from her.
The Hebrew word anali means to humble, to torment, to afflict; therefore in the prophet Zechariah, Cap. 9, v. 9, Christ is called ani, poor and afflicted; and this is also said of Moses, Deut. 12, 3. Therefore this is the opinion of this text: Hagar had exalted herself, and wanted to sit in the place of her wife, Sarah, and have everything in her possession: but Sarah could not be well pleased with this, and humiliated her, made her wait for her service and work, and perhaps (according to the way of the same people, which is unknown to me) she might also have imposed a punishment on her. But now it is very painful when one, having previously sat high and in honor, is to be humiliated again and kept in discipline.
(83) Therefore this humiliation will have hurt Hagar more than all punishments, and yet she will not be improved by it. The body had been humbled, but the heart not only remained hardened in hope, but also in anger and enmity.
For the puffed-up, proud and furious maid now thinks how she can take revenge and deprive her wife not only of her body but also of the child. For she thinks that she has a good pledge with her, which will force Abraham to seek her out voluntarily and lead her home again with honor, from which she thought she had been unjustly cast out.
The righteousness of the law is really like this. For where the law is alone, it blows out and makes angry and fierce people. For where God will not let happen what we want, but will put us under the cross, the heart is aroused and embittered against God. That is why Paul says Rom. 4, 15: "The law causes wrath." Now the law includes worldly punishment and the sword. For with it the wicked are compelled to do what they have been forced to do.
The fools who come must do against their will; as the scripture Proverbs 19:29, Cap. 23, 13. also says: One should punish the fools with blows and rods. But just as children cannot bear the rod and the punishment without weeping, so it is impossible that adults and old men should bear the punishment without grumbling and enmity.
At the present time the Turks are masters of almost the whole world; they keep their own under strict and severe discipline, so that they must do what is their due; they give the prisoners water and black bread, and yet not enough of it; but the work has its certain goal: but if they are tardy in it, or keep still, they are driven with cudgels.
(87) Though dishonorable and servile natures cannot be dealt with in any other way, nor should they be kept in any other way, yet it is certain that they will not be advised in this way. Hagar had been pious and well to suffer before, but now she has showered her wife with so much kindness, she is exalted and becomes the worst of all. Since Sarah wants to advise her and prevent other unpleasantness that might result, she runs away.
(88) Therefore we have here also painted as on a tablet how it is in the world and how it is about it, namely, that people are taught and admonished in vain; for also the punishment is in vain, as Isaiah Cap. 49, 4. complains about his Jews. This is what we do when we feel blows and punishment, we cry, weep and lament; but we should first lament and weep over our sins, which provoke God to anger and punishment.
(89) Since the people of Israel had to be imprisoned and in misery among the Gentiles in Babylon for seventy years, there was no lack of lamentation, weeping, sighing and praying; but what do the prophets, even God Himself through the prophets, say about it? I, saith Jer. 7, 25. cap. 35, 15, sent to you my prophets, crying and weeping that I might restore you, but you killed them. Therefore I will also make you weep in vain.
Today, Germany has never cried out, never wept, never lamented over the horrible sins we have committed.
990 L. IV. 25-27. Interpretation of Genesis 16:6-9. W. I, I4S1-I4". 991
But when the punishments come and begin, we begin to weep and wail; but we should have done so long before that time. For if the punishment is already present, we cry and weep in vain; but those who mourn and weep over their sin before the punishment comes, God will move their sighs and make the punishment lighter and easier; as He promises in Ezekiel chap. 9:4, when God will bring a punishment upon the priests and the people, He will take out and save those who sigh and weep over the abominations and idolatries, so that they will not perish with the wicked.
91 Thus Hagar is an example of the carnal man, who can neither be punished nor helped. For when Sarah did good to her maid, she puffed herself up and became proud; but when she was chastised, she ran out of the door: and yet the following text reports an example of divine grace and mercy.
Fourth Part.
How Hagar is called back by the angel from her flight, and the promise of Ishmael is given to her.
I.
V. 7, 8, 9: But the angel of the Lord found her by a well of water in the wilderness, that is, by the well of the way to Snr. He said unto her, Hagar, Sarai's handmaid, whence comest thou, and whither wilt thou go? She said: I have fled from my wife Sarai. And the angel of the LORD said unto her, Return unto thy wife, and humble thyself under her hand.
This is a very beautiful and mighty example, that God loves the marriage state and the household regiment and preserves it through the ministry of the angels. That Hagar, out of anger and excitement, had run away into the wilderness and left her wife was Satan's doing; but the angels, whom God had given to this father of the house as servants and guardians, bring Hagar back, so that the promise, by which God had promised Abraham that He would be his and his seed's God, might be kept.
- Without a doubt, Abraham and Sarah prayed for Hagar at the same time, after she had fallen into such a great sin, because she had not only taken her body from her wife, but had also stolen and kidnapped Abraham's son.
The desert Sur lies between Judea and Egypt, therefore she thought how she wanted to flee again to Egypt, to her fatherland: and it cannot be missing, such a mischievous advice and nobility must have grieved and distressed the pious married couple very much. Sarah must have been sorry that she had been a little too hard on the pregnant maid: so Abraham must also have blamed himself for allowing and indulging his wife so much right over the maid.
Now this is a strange change and reversal: those who are holy and without guilt are conscience-stricken about other people's sins; but Hagar, who alone was the cause of all sins, is safe as if she had sinned nothing. And such error and misfortune is common not only in the domestic regime, but also in the secular and ecclesiastical regime, namely, that those who have sinned also excuse themselves and do not recognize the sin.
Who the angel was that spoke to Hagar, Moses does not indicate. Hilarius thinks that it was God Himself, and is almost inclined to this opinion, that he would like to refer such appearances of the angels to the mystery of the Holy Trinity. Although men are also called angels, I believe that this angel appeared to Hagar in the form of a man; for when angels appear to men, they take on the form of the body, so that they appear.
- So the angel who was appointed as the guardian of paradise, Gen. 3, 24, was seen with eyes; also the two who led Lot out of Sodom, Gen. 19, 15, 16; also those who sat at the tomb of the Lord, Joh. 20, 12, and those who were seen when Christ was taken up and told the disciples how Christ would come again from heaven, Act. 1, 10. 11.
992 IV. 27-28. interpretation of Genesis 16, 710 . w. i. 1494-1487. 993
For this is how the angels appear, whether in the form of a young man or an old man. For just as we do not always wear the same garment, but put on one thing and another, and yet do not lose or change anything in our bodies, so the angels remain the same spirits, even though they do not always appear to men in the same form, but change, as it were, with their garments.
- And Hagar soon recognized the angel when he called her by her name. For because she had been a long time in Abraham's house, she had often heard from him that the works of men were governed by the ministry of the dear angels. Therefore, she somewhat retracts her courage and defiance, so that she had rebelled against her wife in Abraham's house; and when the angel asks her where she is going, she answers that she is fleeing from her wife.
(100) Thus she accuses herself of her disobedience and robbery, confessing that she is fleeing and that Sarah is her wife. So the angel also judges her from her own words: If Sarai is your wife, he says, return to her and humble yourself under her hand, for this is the duty of a maid.
101 Therefore this is a sharp sermon of the law, which is powerful to cause terror and fear. For when Hagar is frightened, she speaks the truth that she would never have confessed if she had not been frightened. When Sarah spoke to her, Moses' face was still covered, but when the angel spoke, horns and rays of an unpleasant light burst out of Moses' face, causing the poor maid to tremble and be frightened, and she would have died of sorrow and fear if the angel had not lifted her up and comforted her.
(102) This is what the law does: when it strikes the hearts with its rays and penetrates them, it drives them to despair, as we see with Judah and Saul. Therefore, this is God's unspeakable goodness, that He not only frightens through the preaching of the law, but also restores and comforts through His promise.
- and does this text also belong to the confirmation of the house regiment, that it is GOtt
He does not want anyone to change his profession or to leave it, as it was considered very holy in the papacy if someone left his profession and hid in a monastery. Hagar could have stayed in the desert, but the Lord wanted her to stay in her profession and be a servant to her wife. Therefore, no one should change his status out of his own discretion and nobility. For God will change it for you by death, or by the counsel and will of those who are set over you; but where this does not happen, those who leave their profession sin.
II.
104 Thus Hagar, when she is not frightened by the covered but by the shining face of Moses, speaks with St. Paul, Acts 9:6: "Lord, what do you want me to do? Before this fright, however, she despises in hope and defiance her wife Sarah's commandment. Now follow further wonderful and beautiful sermons of comfort, which do not belong to Hagar for the sake of her piety, but belong to Abraham for the sake of the promise, which seed was Ishmael.
V. 10 And the angel of the Lord said unto her: I will so multiply thy seed, that it shall not be numbered for multitude.
This is an excellent promise, by which the frightened Hagar will be restored. For this is the change God makes with us: after sorrow comes comfort, after despair comes hope, after death comes life. Satan, however, turns it around and plays the opposite game: first he gives joy, then sadness, and finally despair follows security in sins.
Therefore, no one should be so distressed and saddened when he feels terror and danger, but should encourage himself and hope that God will comfort and raise him up again; and because such hope is certain among the faithful, they so earnestly and diligently call upon God for help and comfort.
(107) Now as far as this promise is concerned, it is not equal to the other one made by Isaac, but it is still considered by the people.
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Hagarenes, who call themselves the Saracens, are praised very well and preferred to the one that is from Isaac. For they rely on this and exalt themselves above all peoples on earth, and in their Alcoran they tell a great lie, how Abraham spared his son Isaac and wanted to sacrifice Ishmael in his place 2c. They invent such lies only to draw to themselves the promises made to Abraham and to prove that they are Abraham's true children.
So the popes also lie and boast that all the promises of Christ fell in all the apostles and remained and were confirmed in Petro alone. Such vanity is in the hearts of men, from which such loose fame of the Saracens and popes has come.
Since the name of the Turks was still unknown to the world, the Saracens were very powerful and plagued Greece, Italy and Africa hard, until they were forced and made subservient by the Turks for the sake of their splendor and court and finally became one nation with them.
Therefore, we see here that when the hope of the flesh can defend itself and its actions with God's word, it shamefully abuses it and blows itself up. Therefore God is provoked to oppress those who exalt themselves, and to humiliate the hopeful Hagarenes, who preferred themselves to the true lineage of Abraham, because Ishmael was the firstborn son of Abraham. But Paul in the epistle to the Galatians Cap. 4, v. 23, disputes this finely, namely, that not those who are born of Abraham's flesh, but according to the promise, are Abraham's children. The ungodly Gentiles did not see this, but boasted of the firstborn, on which they drew the promises, and therefore certainly made themselves believe that they could never fall.
(111) But this bodily promise was fulfilled long ago; for out of Ishmael were born twelve kings, and he gave them power for a long time. For they held the whole Orient until finally Gog and Magog, that is, the Turks, humiliated them.
V.11. Then the angel of the Lord said to her, "Behold, you have conceived and will bear a son, and you shall call his name Ishmael, because the Lord has heard your affliction.
(112) From this text the Jews have invented strange and foolish lies. They say that Hagar was weary from her journey, and that in the desert she was troubled and weakened with worry and fear, so that she gave birth prematurely; but after that she conceived again and gave birth in due time; and that the angel was sent to her to tell her of this miracle, so that the poor woman might be comforted. On this poem they draw what the angel says: "God has heard your misery", that is, that the fruit in your womb has died. But such lies are not worth talking about.
For "misery" the angel undoubtedly calls that which Hagar felt as misery, namely that she was a maidservant and had been chastised by Sarah. For on such an opinion the angel speaks to her: "Do not complain about being a maidservant, for God loves the servants just as much as the free, there is no respect of the person with Him, Eph. 6, 9. Therefore suffer this patiently and submit to your wife, even if you are pregnant: God loves Sarah, so He also loves you, and with God such servitude does not harm you at all; for behold, He repays you for such misery with a very happy blessing; to this you adhere 2c.
This is my opinion of this text. Whoever wants to understand this about misery from the humility and terror of the law may well do so, but this understanding is more simple: God hears, the angel wants to say, that you complain, that you are a servant and bondwoman and have nothing of your own; but he has seen your misery and wants to bless you: therefore be of good cheer and do not despair. So we should also comfort one another: the classes in this life are very unequal; the poor Lazarus suffers hunger and pain, but the rich man lives gloriously and in joy, Luc. 16:19, 20; so a king or other high person seems to have it better, because
996 IV, 32-34. interpretation of I Moses 16, 11. 12. w. I. isoo-ivot. 997
a private person. Such inequality grieves us and often drives hearts astray that they change their profession and status with sins.
(115) But you should take this comfort, which the angel shows here, and think: Behold, you are a servant, a maidservant, afflicted with poverty and burdened with work; but let this be a good comfort to you, that your God looks upon both masters and servants, rich and poor, sinners and the pious. For he is this God of all, and wills that all men should take comfort in his grace and favor and rely upon it. The difference that exists among men in this life makes no distinction among persons before God, but he hears one in service or servitude as well as another in freedom.
Such consolation is necessary and should often be impressed upon people, for it makes hearts certain and serves against the dangerous abandonment of the profession, which one never undertakes without sin. For men's hearts by nature flee the cross and strive for high things out of blind ambition.
The name Ishmael means God hears or God hears, and is a very beautiful name, at which no doubt the Saracens have become proud and puffed themselves up; for Abraham, Isaac, Jacob are not such praiseworthy names. But here we are also held up to this teaching that God also scatters and distributes His very best gifts among the wicked. God takes care of the miserable and sorrowful Hagar in such a way that He forgets Abraham and Sarah, as it can be seen; yes, He not only takes care of Ishmael, since he is not yet born, but also honors him with a very rich and glorious promise.
(118) But lest it be regarded as equal to the promise made to Abraham and his true seed, it is limited, and the Holy Spirit does not leave it at that, saying, "I will multiply thy seed," but also describes what manner of man Ishmael shall be, and what manner of nation shall be born of him. All this is to be diligently considered and contemplated.
Fifth part.
Of Ishmael and his descendants, and how Hagar is converted.
I.
V. 12. He will be a wild man; his hand against everyone, and everyone's hand against him; and will dwell against all his brethren.
119 This is a description of the Arabs, who do not live in a certain and permanent place, but carry all their goods around with them in wagons and generally live by robbery. The Hebrew word pere is almost like the Latin word ferus, wild; for those who have become accustomed to deserts and forests are commonly wild. The Jews say that pere is an animal called onager (wild ass), but what kind of animal it is I do not know, nor have I seen it. In our German Bible we call pere in general, wild. So we see here first of all that Ishmael does not have a certain and permanent place on earth, like Abraham, whose family is expressly promised the land of Canaan.
120 Therefore it is rightly said here that Ishmael's manner and way of life is against everyone. For others stay in certain cities and villages; but Ishmael loves the deserts, is wild and wild; today he stays with his family under this tree, tomorrow under that tree; as today the Arabs and Troglodytes do, who, as Breitenbach writes, consider it right that they live and support themselves by robbing and stealing. The angel points to this by calling him pere, a wild man, who will not ask much about cities, laws and orders, which are necessary for the preservation of the society of the human race.
But since the gospel has been preached to the whole world, it has nevertheless come to such a region and God has had a numerous church there. For in such deserts the hermits or anachoretes have settled down, of which Jerome writes a great deal; for through them this savage people, who alone were inclined to war and unrest, has finally come to an end.
998 ".IV. 34-3". Interpretation of I Genesis 16:12. W. I, ISO4^-IS07. 999
The Romans and Persians, however, have often attacked them with their robberies.
The lies of the Jews, of which I have spoken above, show that they know nothing of the right understanding of the holy Scriptures and divine things; and yet they draw after them great and high men, as Lyra and others, who in our time are the most learned in their language, and yet think much of such lies. But this happens to the Jews because they have lost the knowledge of the matter.
For knowledge is twofold, one of words, the other of things. Whoever does not have the knowledge of the thing, the knowledge of the words will not help him. According to an old saying, it is customary to say: "What one does not understand and know well, he will not be able to speak well about. Our time has brought many such examples to light. For many very learned and eloquent people pretend to be extremely foolish and ridiculous, because they dare to speak of such things that they have never understood.
124 For as often as Erasmus, who is an excellently learned and eloquent man, presumes to speak of justification and matters of faith, he bumps miserably and produces foolish things; yet when he is to speak of other matters, he speaks very fully and well.
The same can be seen in Sadoletus. But he who knows and understands the matter teaches rightly and strikes the heart, even if he is not eloquent and not finished in words. So Cato did to Cicero before, when he spoke in the council, even though he brought up such things roughly and without all adornment and decoration, which were not suitable for anyone's mind and no one thought of them.
(126) It is the same with the Jews, for they have nothing but the understanding of words, but they have lost the thing. A grammarian, when he hears the proverb: Lupus in fabula (The wolf in the fable), and does not understand the matter, thinks that the fable is in the mouth; if then the wolf is in the fable, it follows that the wolf is in the mouth. Who would want such a doctrine
Do you not laugh at them? And yet one notices such things among great people in the most important disputations and dealings. The Jews, because they do not know the true meaning of the holy scriptures, namely, that God wants the subjects to humble themselves under their overlords, tell shameful lies about Hagar's misery, and invent a new and unheard-of miracle in such a matter, in which no miracle is necessary. But how much better and more useful it would be to teach that God loves and is kind to those who understand that they are being chastised!
For Hagar is chastised by her wife, and does not accept such chastisement with patience, but plans to use it to escape, and even though she sins in doing so, God sees her misery and comforts her. What could be said here that is more friendly?
Therefore, we should also become accustomed to patience and make do with our punishment and discipline, the children from their parents, the subjects from the authorities, the students from their schoolmaster; for such obedience, when we allow ourselves to be chastened, is pleasing to God. Our nature, however, when it feels the punishment, not only becomes impatient and grumbles, but also despairs of God's grace and mercy. Such distress arises from ignorance of holy things. For those who know that God will take care of them when they are under discipline and are punished by their parents or by their masters or authorities, will comfort themselves with this hope in their misery and wait for the blessing of the Lord, which was also granted to Hagar, although she did wrong to flee.
Thus the understanding of words or grammar becomes easy when the matter is rightly understood; as Horace also teaches that words follow easily when the matter is rightly conceived, known, and considered: but where one does not have the understanding of the matter, the knowledge of the words is also in vain.
130 But for this reason I am giving you this account in so many words, so that you may know when you read the rabbis what masters you have before you: the
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They understand words, but they know nothing about the matter, therefore they cannot do anything righteous.
But of God's goodness and grace we have knowledge and understanding of things; but they are blinded. Therefore, although they know the grammar, they do not have the right understanding of the Scriptures; rather, as Isaiah Cap. 29:12, the Scriptures are to them as a book which they cannot read. Who then would follow them?
Now, let this not be interpreted or understood as if I were rejecting grammar, which is quite necessary; but this much I say: If a man does not study the things of Scripture along with grammar, he will never become a good teacher. For as he said, the speech of a teacher or preacher should follow and grow from the heart and not in the mouth.
133 We have now seen who Ishmael is and what kind of a people he is the father of, namely one that lives without law and is used to deserts, hunting, robbing and stealing 2c. For in this way Isaiah interprets the word pere, when he calls this people a torn and mangled, a robbing and stolen people: it has robbed all the lands that were around it, finally it has been robbed by the Turk himself, who is also an Ishmaelite; for his hand is against all.
II.
V. 13. 14. And she called the name of the LORD which spake unto her, Thou God seest me. For she said, Surely here I have seen him that looked on me afterward. And she called the well a well of the Living One that looked on me; which well is between Kadesh and Bared.
Without fruit, God's word never departs; therefore, here too, the rebellious, proud and disobedient Hagar is converted by the angel's preaching, returns to her wife and patiently suffers her violence over her: yes, she not only does this, but recognizes God's mercy, praises God and calls Him by a new name to praise His good deed, so that He had shown Himself against her.
In the New Testament we call Christ a redeemer of His work, so that He revealed Himself to us; we call the Holy Spirit a comforter; Hagar calls God a seer, as He looked upon her humility or misery. And such an example is also useful to us for teaching, so that everyone in his profession may learn to recognize God's benefits, be grateful for them and boast about them; item, that we patiently suffer the discipline of those who are set over us, because God delights in such patience and sends us help.
Thus the Scriptures, as St. Paul says in 2 Timothy 3:16, are useful for teaching, and are not a useless grammar in which we argue about letters, punctuation and words. For by this example of Hagar we are also taught to give glory to God, who comforted us, and to say: Lord, you have helped me from my sickness, you have given me goods, you have given me a godly wife 2c.
This is the sacrifice of praise and the most pleasing service of God, namely, when you recognize and praise His good deeds, and call Him roi, that is, He who sees me. As if Hagar wanted to say: I thought God had abandoned me, but now I see that He has looked upon me and has not rejected me, poor and miserable maid.
This is a lovely and beautiful name of God; and if God wanted us all to give it to Him, that is, if we could conclude that He looks at us and pays the most attention to us, when we think that He has forgotten us and abandoned us. For he who in his suffering and distress can say so much: God sees me; he has a righteous faith, and can do and suffer all things, yea, he compels and overcomes all things.
(139) Therefore I think that Hagar should be counted among the holy women. For the fact that Paul compares her to Sarah in Gal. 4:30, and calls her a maid who has no place in the house, does not hinder anything. For it is common in Scripture that even the saints are an image of the wicked; just as Isaiah, Jeremiah, and Hosea are an image of the wicked synagogue, yet they themselves are holy and pious. Thus
1002 ". rv, 3S-40. interpretation of Genesis 16:13, 14. w. I, IS10-ISIS. 1003
I also consider that Ishmael and many others from his descendants have been blessed, and it does not harm him that his mother is an image of the synagogue.
For the whole church also bears the image of the eternal curse, for it is afflicted and cruelly slain by its enemies, yet it is not abandoned. Thus Simeon Luc. 2, 34. calls the Lord Christ a sign from the 8th Cap. Isaiah v. 14, 18, item, a stone of offense and annoyance for the fall. So Hagar, who is justified and sanctified by God's word without suffering harm, bears the image of the wicked.
These words: "Certainly, here I have seen the one who looked at me afterwards," cause a lot of trouble for the grammarians. But before I tell the thoughts and understanding of others about this, I will have faithfully warned them that those who read the interpretations of the rabbis do not believe them. Grammar is certainly necessary and right; however, it should not govern things, but serve them. But the blinded Jews have lost all knowledge of things and argue only about the words of grammar. Rabbi Salomon says that Hagar was surprised at the angel with these words, after she had previously seen angels in Abraham's house.
But Lyra follows Rabbi Kimalthi and gives these words: I saw him according to my appearance, that is, first of all I did not know the angel; but when he suddenly disappeared before my eyes, then I recognized at first that it had been an angel.
143] So they hang only on the understanding of the words, because they have no knowledge of the things; but the right reason and understanding they do not reach, and do not see that Hagar, who before was grieved and frightened and is again comforted by the angel, thanks God and is of good cheer.
For this reason one should first look at the matter. You, God, she says, see me, do not leave me in my misery, but visit and comfort me. Therefore, whenever I come to this well or remember it, I will praise this great good deed.
that I have seen him here who looked at me.
Therefore, these are the words of a person who is amazed and happy about something. Oh, how I have been so faithless, she will say! I did not think that God would take care of me, and I did not think that I would see God in his face, but would see him from behind, that is, I thought that God had turned away from me. But now I understand that the back he showed me was his face. He also saw me before; but I, who was swallowed up by my misery and sorrow, could not recognize him; but now I recognize him, that he loves me, that he takes care of me 2c.
- so this is as it were a general song of all God-fearers- for when there is distress and affliction, we see God from behind, that is, we think that God has turned away from us; as He says in the prophet Isaiah Cap. 54, 8.: "I have hid my face from thee a little in the moment of wrath; but with everlasting mercy I will have mercy on you," that is, at first I showed myself as if I did not know you, as if I had rejected you (for that is, to look back at God when we feel nothing but gloom and terror), but afterwards, when the temptation is gone, it seems that by turning his back on us, God has shown us his face, and has not cast us off, but has turned his eyes a little from us. Thus Peter 1 Epist. 1,
- says: "The prophets, by the Spirit of Christ which was in them, testified beforehand of the sufferings which are in Christ, and of the glory hereafter."
Therefore, this is the song of the whole church, which sings with Hagar: "I have seen him who looked upon me afterwards," that is, God first turned his back on me. For in temptations we take it for granted that God has abandoned us and does not respect us; but at last we learn that such looking afterwards has been God's face, and God has not only seen us Himself, but we have also seen Him.
Whoever does not learn this in his cross falls into despair. For therefore
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These words are in the 31st Psalm, v. 23: "I am cast out of your sight", that is, God does not look at me, he does not respect me; item, v. 17: "Lord, show us your face, let your face go before us". When therefore one feels God's wrath, let the heart encourage itself in faith and not weaken or break, but hope that it will one day come to sing with Hagar this song: "I have seen him who looked upon me afterward." For these are words of a joyful and rejoicing heart, which before was overloaded with fear, almost fallen into despair.
Now if anyone wants to look for allegories and something secret in this, let him do so; I am content with this literal understanding, which history itself brings along. Lyra says that the back means an imperfect knowledge, but the face means the perfect knowledge of God. But it is much more simple that you understand that the back is a sign of anger, namely, when God turns away from us and does not want to look at us, that is, when our heart thinks that God is angry with us; but the face is a sign of grace. So Hagar says: "I never understood that my service and servitude was pleasing to God, but now I see that the back that God showed me was His right face and that He took care of me.
(150) This understanding is not given to us by grammar, which the rabbis alone have, but by the knowledge of things in the holy Scriptures; and because the rabbis do not have it, they are to be utterly despised.
. 451 But let us take care that we first become knowledgeable and experienced in these things, and then grammar will become easy. For he who sins in this does no mortal sin; but he who lacks the matter and errs in it does a mortal sin.
Now I call the knowledge of things nothing else than the knowledge and understanding of the New Testament; which, if it be rightly understood, the Scriptures of the whole Old Testament also become light and clear. But because the rabbis not only do not know Christ, but they also do not know Him.
nor know, but reject him altogether; what then can we learn from them? And yet today one finds many great and learned people who consider it great wisdom when they have read through all the rabbis' talk and lies.
The rhetors call a speaker who is not only rich in words, but also has a rich knowledge of things; as they say, The heart makes eloquent. For those whose mouths are full of words are able to wash a lot, but they do not speak anything wise or understandable. The rabbis are all like them, none excepted; for they have nothing more than a deceitful and vain semblance of words.
Therefore let us keep the right opinion of this text, which is not reported to us by its grammar but by the understanding of the things, namely, that this is a song, set forth for the teaching of all of us, who, when we are in trouble and temptation, think that we have been rejected by God, and that he does not look upon us nor take care of us; therefore we should finally sing with joy: I have seen him who looked upon me before, that is, God has not rejected me nor despised me, as I thought, but he has looked upon me: this I have seen after he has seen me, that is, since he took away my misery from me.
Accordingly, as a sign of gratitude that she wants to praise God and prove her service to Him for the benefit He had shown her, she gives a name to God and to the same place, and calls it a fountain of the Living One who has seen her.
And both names are full of comfort. For if God is a living God, then we who are His people will also be granted such a life as He, that is, an eternal life. And because this is a great gift and benefit, one thing is compared with another; namely, that the living God is also a looking God, who does not abandon those who are in distress and misery, but looks at them and helps them.
- with such glory and praise the holy Hagar adorns GOD the LORD and makes this well famous; and is such-
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This is the proper service we should render to God, who is so gracious and kind.
158 Kadesh is located toward the south of the holy land, in the place that was later given to the tribe of Judah, and through it the road from the holy land to Egypt passes. Now Moses, by remembering such a desolate place where this well had been, wanted to praise and extol such a glorious good deed to his people.
And Hagar bare Abram a son: and Abram called the name of the son that Hagar bare him Ishmael. And Abram was six and fourscore years old when Hagar bare him Ishmael.
Here you see that after this revelation the disobedient Hagar, who before did not want to suffer any compulsion, has now become completely different. Therefore she comes home again and is obedient to her wife Sarah, and tells Abraham what the angel spoke to her, and how he had given a name to the child that was not yet born: Abraham puts up with this and does not change the name.
160 And Moses remembered the age of Abraham, that we should know that he had yet thirteen years to wait, until Isaac the promised son should be born to him of Sarah.
The seventeenth chapter.
First part.
From circumcision.
When Abram was nine and ninety years old, the Lord appeared to him and said to him, "I am the Almighty God; walk before me and be righteous.
- Genesis has so far told the story of Abraham up to the birth of Ishmael, of whom the angel made a very clear promise, who had also persuaded the mother Hagar, who had run away out of impatience of obedience to her wife, not only that she should return to her wife and surrender to her obedience; But also, after she had been terrified with the law and recognized her sin, had again raised her up by the promise and brought her to the right knowledge of God, so that she believed that God took care of her and looked upon her; by which faith she was sanctified and justified from all her sins. When she returned home, she bore a son to Abraham, who was given a very sweet name and called Ishmael, so that she might also bear witness to her faith.
The first is that God hears the sighs and prayers of the afflicted and the afflicted.
Now Moses continues with the history and passes over silently whole thirteen years, of which he writes nothing what Abraham had done or suffered the same whole time. But it seems that Abraham, after Ishmael was born to him, was satisfied, and for the sake of the angel's promise, thought that Ishmael would be the heir of the promise that God had given him in chapter 12, v. 2, 3, 7.
Therefore Sarah also loved this son of the maid very much and waited for him very diligently and brought him up. Now that they are both well satisfied, and because Ishmael was born, they think that there is no more danger for them, but that everything is safe, Moses is silent, and reports nothing about what happened from that time until the ninth and ninetieth year of Abraham, since it is not believable that such a great man should have been without great and many affairs after such an excellent victory, and especially because he lived among Gentiles who were not of his religion.
4 So now that they are sitting in peace and all things are well, God comes and lays
1008 L.iv, 44-"s. Interpretation of Genesis 17, 1. W. i, i "2i-iss". 1009
He preaches to them the previous promises of the seed with a new sermon and even excludes Ishmael from the inheritance of the promise. So the promises are developed gradually and become brighter and brighter.
5 For when Abraham heard the promise in the 12th chapter, he believed that a son would be born to him from Sarah. But since one year went by after another, and there were many signs that Sarah was barren, Hagar was put with him, so that he might have heirs from the maid. Although this causes him no small challenge, because Hagar runs away secretly before she gives birth, she comes home again and gives birth to Ishmael; because Abraham concludes and certainly believes that the promise has now been fulfilled. For God at times lets holy people simply believe, even if they do not understand everything.
(6) So Moses begins a new history here, and going over everything that happened during thirteen whole years, he first reports how God established a new covenant in this people with circumcision; then he reports how the promise was explained more clearly, namely, that God would give Abraham a seed from the old and barren Sarah.
(7) Therefore this is a good chapter, because it tells how the circumcision, which the Jews praise so highly and because of which they are so proud, is done. Yes, the Saracens also boast that they inherit the promise of Abraham precisely because they are circumcised. That is why Paul fights so hard and fiercely against the Jews in Rom. 2, 28. ff. 1 Cor. 7, 19. Gal. 5, 1. ff. that he wanted to take away their fleshly presumption and hope; yes, since circumcision and the law still stood, the prophets, Ezekiel, Cap. 44, 7. and Moses, 5. book Cap. 10, 16., had to argue and fight against it with earnestness; as they call the same people an uncircumcised people in flesh and lips and admonish them to circumcise their hearts, Acts 7, 51.
(8) Therefore I have often wondered why, after Satan has raised up all kinds of sects and mobs at this time, contrary to the gospel
that such heretics have not yet exhorted people to circumcision and taught it as necessary for salvation.
(9) For if one would press this chapter hard, he would find innumerable others who would fall in with his opinion and follow him; for Moses gives such strong proofs and arguments in this chapter that circumcision is necessary and right, that St. Paul had to oppose it with all his might.
(10) And if Jerusalem had not fallen and been thoroughly destroyed, and only a little, as in the time of the apostles, priesthood and Mosaic police and government were still going on, it would certainly not be possible to keep our people, with all their great effort and labor, from being circumcised and becoming Jews.
(11) For what did this one article trouble the apostles, since even devout Christians, believing in the promises of Christ, considered circumcision necessary? For what do these violent thunderbolts of St. Paul Gal. 5, 2. 3. 4. show: "Wherefore ye are circumcised, ye are yet guilty to do the whole law. Ye have lost Christ: and are ye fallen from grace, who would be justified by the law", other than that this trade is made with great vehemence by the adversaries?
(12) Therefore, soon after the beginning of the kingdom of Christ, this calamity disrupted the church, and unlearned men mixed the gospel and the law together; as the Mahometan monster, the Alcoran, where he is at his best, is nothing but a beggar's cloak patched together from sayings of the law and the gospel. For in both parts, the foolish and mad spirits have put together what has served each part to its advantage and has pleased the flesh.
(13) I have heard that there are still people in Austria and Moravia today who insist on Judaism, the Sabbath and circumcision. If such people were to attack others who were not guarded by God's word, they could truly do great harm.
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do. Therefore, we should not despise and ignore this debate about circumcision, but act most diligently, not only to shut the Jews up, but also to make our own certain and arm them against error.
(14) St. Paul gives two particular proofs against circumcision. The first is that he says in Romans 10:4 that Christ is the end of the law; for if the law looks to Christ, and the Jews are commanded by Moses himself, Deut. 18:15, to hear Christ, it follows that when Christ preaches, the law is silent, and those who heard the law before as a doctrine, which is not enough for salvation, should now hear Christ, for the best word is the word of life.
(15) The other proof is this: Since Abraham was righteous before circumcision and without circumcision by faith alone, circumcision is of no value for righteousness. These two arguments or proofs no one will ever be able to dissolve or overturn: therefore there is no danger with strong Christians and those who are guarded by the word, although a fanatic would come along and insist on circumcision.
(16) But weak Christians are in great danger, and one cause of this are the papists, who persecute pious and learned preachers and drive them into misery, and the poor people whom they deprive of the word, chase after the devil and all heretics and leave them in error. So they are like that foolish shepherd who killed his dogs, and after that could not defend himself against the wolves, nor save the sheep from their power, after the guardians were gone. For how can one who is not well equipped with words deny that circumcision is an eternal law, to which all those who want to be God's people must be held.
017 Wherefore thou shalt know that it is not in vain that Moses set the time of Abraham's age so clearly, that circumcision was commanded thirteen years after Ishmael was born, and fifteen years after he was justified and sanctified by faith. According to this also
Diligently notice the entrance or preface that the Lord uses before he gives the law of circumcision.
18 The Jews surely pass by the same preface as if it were of no use; but who would believe that such excellent words were spoken without great and certain cause: "I am the Almighty God, walk before Me, and be righteous"? For what did God mean by this other than that Abraham should remain in the righteousness and faith for which he was accepted and proclaimed righteous, and be pious, undefiled and perfect?
(19) Therefore, if God requires him to remain perfect before the law of circumcision, it is easy to see and understand that such a covenant of circumcision does nothing for perfection, but that Abraham is perfect by faith before this covenant, and that alone is required of him here, that he remain in such perfection.
(20) But I have said several times above what it means to "walk before God," and we know how the master of the Epistle to the Hebrews, Cap. 11:5, 6, interprets it, when he says that Enoch had testimony that he had pleased God. For without faith it is impossible to please God, and whoever wants to come to God must believe that he is, and that he will be a retributor for those who seek him.
(21) Therefore before Abraham is told to be circumcised, the righteousness of faith is held up to him, by which he was already righteous, because he is commanded to remain perfect and righteous, just as he began. For the fact that the Hebrew text says: "a man of godliness" or perfections, cannot be inconveniently interpreted to mean that there are two kinds of righteousness: the first and perfect is that in which we become righteous before God through faith; but the other and imperfect is that in which we are righteous before God and men at the same time, as far as outward conduct and appearance are concerned.
(22) Blind Jews pass by such an excellent preface as if it were written in vain and of no concern to them, and they do not understand it.
1012- iv. 48-". Interpretation of Genesis 17, 1. " i, UM-uso. 1013
insist on circumcision alone, as if by it alone one would be justified and blessed; while their father Abraham had been justified for a long time before circumcision, when he was still in the foreskin, and here alone is reminded that he should persevere and remain in the same righteousness of faith and perfect conduct. Does he then, who is already righteous before God, not have much more beforehand that circumcision can give him? But we preach this to the blind and deaf Jews in vain.
23 But it shows us a very strong and certain proof that circumcision does not make righteous. That therefore from this very chapter, from which the Jews want to establish and confirm their faith, circumcision is cast down and destroyed. For Moses confesses that Abraham was righteous before, and here alone does the Lord remind him that he is to remain and persevere in the righteousness that began with him some years before. This is why circumcision affected Abraham, since he had been righteous, holy and perfect before God long before.
(24) But that circumcision is commanded him, he cannot be justified thereby, any more than David was justified when he was promised the kingdom by the prophet. So that one may conclude and say with certainty and without doubt that circumcision does not make God's people, and it follows from this certain and good conclusion that circumcision is not necessary for all peoples.
(25) What then, may one say, is the purpose of circumcision? Answer: For nothing else, except that it is a work of obedience and training in faith, as it was when Abraham was to offer his son Isaac, and other such works which God has specially imposed on some of the saints.
26 For this reason St. Paul does not call circumcision righteousness, but "a sign of righteousness. For to be justified by works, and to do works when one is already justified, are not alike. For the person is first righteous, but afterward this command is given to him to be circumcised, not
that they become righteous through circumcision. If you think about all this carefully, it is clear that the Jews are far wrong, ungodly, proud and presumptuous.
- But what does it mean that Moses gives God a new name here for the first time? For before he called him elohim, but here he calls him shadai. Undoubtedly, he wants to indicate a secret, which, according to each person's mind and thoughts, one may find here, the other there. But I believe that this new name primarily means that the commandment of circumcision does not apply to the whole creature, but that God wanted to separate this people from the other peoples on earth in this way.
- the name el means strong and mighty, or, a strong and mighty one; as Deut. 28, 31. says, "Your ox will be slaughtered before your eyes, and no one will help you," or, in your hand there will be no el; and Prov. 3, 27. "If your strength will be in your hand to do it," that is, if you have the ability to do it. Thus it is written in the first commandment, Ex. 20:5, "I am the LORD thy GOD, a strong zealot." And from this come the names of the angels, as, Raphael, Uriel, Michael, Gabriel; item, Ishmael, of which I said shortly before. In sum, by this name God's power and authority are signified, that he alone is mighty, that he is able to do everything by himself, that he is all-powerful, that he needs no one's help, and that he can give everything to whom he wants.
29 The other name, schadai, is commonly translated as omnipotent, although some grammarians give it a different meaning and origin, and I do not dwell on this. For that they put it together from a pronoun and a noun, and that it should mean as much as one who has sufficient perfection in himself, I do not dispute, although I do not believe it. This word has nothing in common with the name shid, which was given to the spirits to which the Jews sacrificed, nor with the word shadad, which means to make desolate. But come what may, this text shows me that Moses did not want to use the common name GOt-.
1014 iv, so-". Interpretation of Genesis 17, I. W. i, iWo-iLW. 1015
He has found a special and new word to indicate this mystery, that this covenant of circumcision, which God commands here, should not apply to the whole world, but should belong to the seed of Abraham alone.
(30) Therefore, Moses anticipated the nonsensical hope of the Jews, who wanted to prove from this text that the whole world was bound to circumcision, which does not really follow from this: The Jews are commanded to be circumcised, therefore all those who want to be God's people must be circumcised.
31 For there are many clear examples against it. Jonah was sent to the Ninevites, whom he converted and did not circumcise; for they believed God and reformed their lives, and thus became God's people without circumcision; which would certainly not have happened if circumcision had been commanded, so that they had to accept and keep all nations out of necessity. Thus Joseph, when he was sold to Egypt and miraculously achieved such great honors, undoubtedly planted the right knowledge of God in Egypt, but did not circumcise the people. Therefore the patriarchs well understood that this law of circumcision did not extend further than to the seed of Abraham, from whom it was not to be kept forever, but until the right seed of Abraham came, namely Christ. Thus, at all times, those who were uncircumcised, such as Job, Cyrus the Persian king, the widow of Sarepta, Naaman the Syrian, 2c., came into the fellowship of the church, and at the time of Christ served God in the temple of their many and worshipped him, such as the eunuch, Cornelius, and others, who nevertheless were not circumcised.
32 For this reason Paul rightly argues that circumcision should not be imposed on the Gentiles, but should remain with the people who were still under Moses before the coming of Christ, the true seed of Abraham. For this law of circumcision was laid upon the Jews, not that they should be justified thereby; for then Christ would be to them.
The people of the world were promised in vain, but that they would have a distinction from all other peoples, so that it would be known from which people and from which part of the world one should wait for the Savior.
33 Therefore Moses, who so diligently describes the beginning of circumcision, gives the Jews a hard sting by calling them to circumcise the foreskin of their hearts, Deut. 10, 16; as also do the prophets, Ezekiel Cap. 44, 7. and Jeremiah, Cap. 9, 26.: "All the Gentiles have uncircumcised foreskin, but the whole house of Israel has uncircumcised heart." Is not this a serious and harsh word against the glory of the circumcised Jews? Yet necessity compelled the prophets to do this, so that they might take away this most harmful confidence from their own righteousness, since they so stubbornly pretended that circumcision would make God's people righteous.
34 Let us therefore hold fast this opinion, that circumcision is of no concern to other peoples, but is imposed only on the people to whom God has made the promise of Christ, and yet it does not concern the same people in any other way, except that when the promised Christ has come into the flesh and is now revealed to the world, circumcision should cease and no longer apply.
35 For since the commandment of the eternal Father is to be heard alone, and teaches not circumcision, but baptism, and brings it with it, therefore all who desire to be God's true people shall be baptized, and not circumcised. For circumcision serves the promise, and the promise is contained in circumcision: since the promise is now fulfilled, what need is there any longer of circumcision? Thus, if the promise of baptism were not made, we would be baptized in vain; but if this promise of baptism is fulfilled in the life to come, then we will no longer need baptism.
(36) Furthermore, some Jews, not only like clumsy and foolish people, but also like godless people, pretend that the word shadai, omnipotent, comes from the word
1016 8. iv, s2-v4. Interpretation of Genesis 17, 1. W. i, 1532-isss. 1017
schadad, that is, to damage, so that God alone can damage and corrupt heavenly and earthly things. For such a name, in such a sense, is given more favorably to devils than God, who is the Lord and God of light and life; for he is a God who does good and does not destroy. It is better derived from the root word schad, which means the mother's breast; as the Greeks had mammosam Deam, the breast goddess, to whom they attributed the preservation and nourishment; and as we call God a nourisher, who not only has all power from himself, but also gives others sufficiency, so that they can nourish themselves. And this meaning actually belongs to the Jews, to whom alone the promise of the land of Canaan had happened; therefore he was the same el, that is, a mighty one, because he was mighty enough to protect his people against the Gentiles.
(37) After this he was also shadai unto them, as thou wouldest say, a nourishing breast, to feed and to bring them up. For though he protected and nourished the Gentiles, yet he had to protect and nourish the Jews first of all, because he had made the promise to them. This, methinks, is the right cause of this name; and though I will not set myself up as a judge of such wrangling among grammarians, yet it is fitting to the opinion of this text and the whole matter here dealt with, that it should be said how God has preserved this people above others in protection and nourishment, and as Paul says 1 Tim. 6:17, has given them abundantly to enjoy all things.
038 Therefore, as this is a new covenant established with a new people yet to be born, so God also takes new names as new clothing and apparel, to show that He is not establishing such a covenant with all peoples, but with the one born of Abraham alone.
(39) Of such a thing I would gladly make many words, and would gladly impress it upon every man; for this question of circumcision is very difficult and confused, and where St. Paul himself had not intervened.
and this teaching had acted so abundantly and powerfully, we could hardly have avoided the error of it.
40 For so we read in the Acts of the Apostles, in the fifteenth chapter, that the Jews, who were converted to the faith after the resurrection of Christ, still pressed hard on the law, and who were baptized, desired also to compel circumcision, yea, to keep the whole law: for thus they said, v. 5, "They must be circumcised, and commanded. To keep the law of Moses." That this question was very difficult and, as it seems, caused a lot of trouble for the apostles themselves in the first church, and caused Paul to have to go to Jerusalem and discuss it with the apostles.
41 Now in the reported place in the stories of the apostles about this trade of circumcision there is not one, but two questions. The first is whether a man is justified by works, and the second is whether circumcision is necessary. For circumcision was commanded to the seed of Abraham long before the law was given. Now the law concerns not only the Jews, but also the Gentiles; for it is an eternal and immutable order and command of God that one should honor and fear God and love one's neighbor, and such a will and command of God has been written in the hearts of all men from the beginning of the world; therefore it is well worth the effort to see how Paul dealt with such trade and disputation.
(42) Therefore, as far as circumcision is concerned, this is a perfect proof, a certain judgment known from the Scriptures, that Abraham was righteous before and without circumcision; from which it follows that circumcision is not to be interpreted for the sake of righteousness.
43: So, on the other question, this is also a certain proof that Paul gives and thus breaks through finely in the epistle to the Romans Cap. 2, 17. ff. Cap. 4, 1. ff. and to the Galatians Cap. 3, 6. ff., namely that Abraham was counted righteous not because of some work, but simply because he believed God. Now it is a much different thing that one is righteous from
1018 "iv,"-57. interpretation of I Genesis 17, 1. D. i. 1535-1W8. 1019
divine imputation than from his own works and merits.
44 Therefore these things agree together, and are not only dialectically, but also evidently proved and verified: If Abraham is not justified by circumcision, he is much less justified by any other law of Moses, for there was none written at the time Abraham was declared and proclaimed righteous: indeed Moses himself, and those under him, were not justified by the law. For doing the law does not make one righteous, or is righteousness, but believing in God's promise.
45 Thus, St. Paul masterfully and wisely uses this one little word: "before circumcision"; and if either the papists or the Jews want to fight against this, it is their fault and lack of understanding, not ours. For this is clear and certain, that Abraham was righteous before circumcision; and since he is accepted by God as righteous because of faith, righteousness is not of the law or of works, but simply of faith or trust in the promise of God. For the written law was given to the Jews alone; to the Gentiles it was written in their hearts, that is, it was born with them; and today, after the gospel has come to light, we must diligently teach the law and hold it up to the people. But we can also conclude from our reason that the law does not make righteous.
Aristotle argues that a work is not good unless it comes from right reason and good will: since the will is evil and reason errs, as experience proves, it follows that such a defect in our will and reason cannot be corrected or remedied by works, however good they may seem. So that even the philosophers conclude that before good works the person must first be good, that is, that the will must first be good, and reason right, before one can work anything good; and nothing at all can be raised against such an opinion.
But the Jews are pushing against it.
It says here that there is an eternal covenant, and it says that whoever is not circumcised should be cut off from this people. Now this discussion comes to the point that one must say yes or no to it. Therefore it must be said against it that it cannot follow from all this that circumcision makes one righteous.
48 Why then, they say, is it given? St. Paul Rom. 4:11 answers: Because it was a sign of righteousness, which signified this work of circumcision, and was to be like a handwriting for the confession that the promise was true. In sum, it was a sacrament by which they were reminded that they were God's people; but they did not become God's people through circumcision.
(49) But the Jews again insist on these circumstances, that circumcision is not commanded as a work for Abraham alone, but is put upon his whole posterity at the same time, and that the promise embraces not Abraham's person alone, but his whole posterity. For so says the text, "That I may be thy God, and of thy seed after thee." Therefore, those who are not circumcised must be excluded from this promise and not be God's people: so, on the other hand, let it follow that Abraham's lineage becomes God's people through circumcision.
50 This is no longer a philosophical argument, like the previous one, namely, that right reason and good will are necessary to a good work and should precede a good work; but it is a theological argument and proof, against which Paul, who understood it best, especially argued.
(51) And it cannot be avoided, but it must be confessed, that this promise of bodily life alone is not to be understood. For God does not speak to stones, wood, oxen and donkeys, but He speaks to men and to the lineage of Abraham. To them he promises that if they keep his covenant, he will be their God not only in this life but in the life to come and in eternity.
- for the word "GOD" here means as much as that Abraham's lineage has him as a
1020 L. IV, 57-59. Interpretation of Genesis 17:1. ". 1, 1588-1541. 1021
believes in and accepts a God, and who in turn shows himself to be a God who wants to do good for him forever. And the mockery is not valid here, by which some pretend that the water, sun and moon also know and understand God, because they do His will: but we are talking here about the true Promiser, and about the word of His promise, which truly neither the sun, nor wood, oxen and donkeys understand.
(53) Thus it follows, say the Jews, that circumcision makes righteous; for it contains the promise, yea, it makes the promise strong and sure, that God will be God to the seed of Abraham; for if they were not circumcised, the promise would be of no avail, because they that are not circumcised shall be cut off, that is, have no God.
54 What then shall we say to this? For since it is said that Abraham became righteous before circumcision, here the contradiction is set up, namely, that circumcision makes and makes known that God offers Himself to us, that He wants to be our God. Answer: Circumcision was given to Abraham, so that through him this sign of the covenant might be inherited by and extend to all his descendants: therefore, in this case of circumcision, Abraham was much different than his descendants. For, as Moses clearly testifies, God was already Abraham's God before; therefore, he did not become a child of God only when circumcision was imposed on him: but because God nevertheless commanded him to be circumcised, he by no means wanted to go against God's will and disobey Him. To his descendants, however, circumcision was a sign that they should be heirs according to the promise made to Abraham while he was still in the foreskin.
(55) Thus we necessarily make a distinction in one work, if it is done by unequal or different persons. As far as the work is concerned, there is no difference between the baptism of the Lord Christ and the baptism of other believers; for they are both sprinkled with water in the Jordan, and are baptized in the same way.
Both parts have this consolation, that God will forgive sin; but there is a great difference between the persons.
(56) Christ is baptized, not that he might be justified thereby; for he is the Son of God beforehand, and is clothed with everlasting righteousness, that we might obtain righteousness through him: but he is baptized, that I may speak thus, as an example unto us, that he should come before us, and that we should follow his example, and be baptized also.
057 And in this manner circumcision is almost a sacrament unto the seed of Abraham: because it hath a promise, whereby they that believe and use this sacrament in faith shall be justified: but they that believe not shall not be justified, though they be circumcised. And according to this opinion Abraham was not circumcised, because he had the promise also before this sign, and was justified by faith in the same, while he was still in the foreskin.
(58) There are many such examples. A schoolmaster does not teach grammar to his pupils so that he may learn it, for he has already learned and practiced it, but so that his pupils may learn it. So we read and teach the Scriptures before the congregation, not for our own sake, for we can study them at home without that, and have already learned them; but for the sake of the hearers.
(59) Thus circumcision was commanded to Abraham to be a sacrament for his descendants, so that those who believed in the promise that God had attached to circumcision would be justified. Abraham himself, however, who had already become righteous, had a different meaning in such a work, although it was also a sign of righteousness for him. In this way one could answer this question. But a Jew is not yet satisfied with this, for he insists: "If circumcision was a cause of righteousness to the lineage of Abraham, it follows that all who want to be righteous and saved must be Abraham's children; but since it is impossible by nature for all men to be Abraham's children, they must be Abraham's children.
1022 L.IV,SS-SI. Interpretation of Genesis 17, I. W. I, isti-1S44. 1023
Flesh and blood should be born, so it follows that they must be circumcised, so that after this work, so this promise has, they become like Abraham; as the Jews were among the people of God, as Herod and others.
(60) We can meet all these by believing that Christ has come. But those who believe that Christ has come in the flesh know that righteousness does not come from circumcision, but from Christ alone, in whom all the promises are amen and yes, 2 Cor. 1:20.
(61) For although Christ himself is circumcised, yet he does not command circumcision, but commands that we be baptized in his name. Such a cause and answer a devout Christian accepts as sufficient proof; but the Jews, who do not believe in Christ, give him no power, neither do they accept him; therefore they must be met in another way.
(62) For as for Abraham's lineage and this law of circumcision, as it is written by Molle, truly the Jews can never prove that circumcision is also necessary for the Gentiles to be justified, and will be able to prove nothing more with this text, except that circumcision was commanded to the seed of Abraham, and that those who are of Abraham's seed cannot be God's people unless they are circumcised. But this they will never prove, that no one else but the Jews alone can be justified and be God's people.
For Moses himself says that Abraham was to be "a father of many nations": therefore, if Abraham is a father of nations or Gentiles, and God is God of the seed of Abraham, it follows that the Gentiles are also Abraham's seed, and God is God of the uncircumcised. Thus the Jews can be urged that they can neither argue nor say anything else than that circumcision is necessary only for the physical seed of Abraham.
- but this is also followed by another
Proof from this that God's word, where it is preached, has its effect and bears fruit. For from this we conclude? correctly: Since Joseph preached in Egypt, King Pharaoh was converted, knew God and was justified by this knowledge, even though he was uncircumcised; for the text Gen. 43:32 clearly states that the Egyptians are abhorred to eat with the Jews because of circumcision; therefore, even those who are not circumcised are justified.
Thus the king Nebuchadnezzar has a glorious testimony in Scripture, as did Darius and Cyrus, that he knew God, and yet he was uncircumcised. Thus Job, the widow of Sarepta and Naaman of Syria were also righteous, and the Jews are thus afflicted with these examples, so that they cannot deny that the Gentiles in the foreskin are also God's people and please God, and that the law of circumcision does not apply to the Gentiles.
For this reason, as long as the Jews do not believe in Christ, they are under the law and are forced to be circumcised: but that the Gentiles should also be circumcised, they can by no means prove. And Christ saw this, when he said Matth. 23, 15: "Woe to you, Christian scholars and Pharisees, hypocrites, who wander over land and water, that you make a Jew a Gentile, and when he is born, you make him a child of hell, more double than you are.
- Jonah, when he preached to the Ninivites, and Elisha, when he cleansed Naaman, 2 Kings 5:18 ff, did nothing of the kind; indeed, he allowed him to remain in his position and profession, and permitted him to go with his king to the temple of the idols; only that he worshiped and kept the God of Israel with his heart, which testimony of faith was the earth that was brought to the Gentiles from the temple at Jerusalem. Thus it clearly follows from the effect of the divine word that God is not only the God of the Jews, but also the God of the Gentiles.
68 Now this is a strange thing: Ishmael's lineage is excluded from circumcision, and yet in the
1024 L IV, 6I-". Interpretation of I Genesis 17, 1. W. 1, 1S44-ist6. 1025
What is it then that the Jews are so blinded and stiff-necked that they boast that they alone are God's people, because they have circumcision? Or do not these examples brought against them prove clearly enough that circumcision before the birth of Christ was necessary for the Jews and not for the Gentiles; but for the Gentiles faith in the promise or trust in the promised seed was necessary for salvation? Just as Abraham himself was accepted as righteous through faith in the promise, not because of circumcision, but because he was still in the foreskin.
(69) Why then, someone might say, did he allow himself to be circumcised? Tell me, why did Christ allow himself to be baptized? For we are justified by baptism, if we believe the promise: but Christ, though he was baptized, was not justified by baptism: for he was baptized, not for himself, but for all them that should believe after him.
So Abraham did not allow himself to be circumcised for his own sake. And I must use this simile, so that I may explain the matter somewhat clearly, although I know and realize that not everything can be compared with each other, and that everyone who is a little practiced and experienced in divine Scripture can easily see and understand it for himself.
(71) Although we cannot therefore take away circumcision from the Jews who do not want to believe in Christ, but as long as they persist in the error that Christ has not come, they must bear the same burden of circumcision, it is certain that circumcision is of no concern to the Gentiles, and anyone who interprets it to the Gentiles as necessary for salvation sins; as in the stories of the apostles, Cap. 15, 5, who were converted to Christ from among the Pharisees.
- but those who know Christ know that (because they also have a clear commandment in Moses that they should hear Christ: "A prophet I will raise up for you from among your brethren, whom you shall hear as you have heard me"),
Deut. 18, 15). Christ is the end of the law, Rom. 10, 4., we also know that not only circumcision, but the whole law of Moses shall cease in Christ. For Christ is one and all. "In Him dwelleth all the fullness of the Godhead," Col. 2:9. "Through Him we have grace for grace, and have received of His fullness all things," Jn. 1:16. Therefore we can say to the Jews that the promise made to Abraham has been fulfilled, and now the prophets and visions are fulfilled; as it is written in the prophet Daniel Cap. 9:24. Therefore it is not Abraham who reigns, nor the circumcision, but Christ, who is Lord of Abraham and of the circumcision.
73 And it belongs here that Paul says Rom. 2, 25. ff. that circumcision is nothing. For it was given unto Abraham of old for a sign of righteousness, which was not imputed unto him for circumcision's sake, but that he should thereby plant it in his seed, until Christ the promised Seed should come. And if the Jews were not so blinded, they should take special offense at the words which God here appends throughout (v. 7): "I will establish my covenant between me and thee, and thy seed after thee, among their seed"; (v. 9): "Keep therefore my covenant, thou and thy seed after thee, among their seed"; item (v. 8): "I will give thee and thy seed after thee the land wherein thou art a stranger within."
For these words, "with their descendants," are to be diligently heeded. He could have simply said thus: My covenant shall be between me and thee, and thy seed after thee; but because he appends, "with their seed," he clearly indicates that such covenant shall stand for a time, and fall again. That this is the opinion: This covenant or circumcision shall stand as long as your generation or descendants last.
75 Now it is certain that Abraham's seed is no more. For after the destruction of Jerusalem neither the kingdom, nor the people, nor the lineage, nor the sacrifices remained. But if the seed of Abraham were still present, there would still be a house, a place, and perhaps another form of his kingdom.
1026 ". iv.""-". Interpretation of I Genesis 17, 1. ". i. ins-,"". 1027
be present. For what else did God promise Abraham?
(76) But now, which is the main thing, Moses himself also lies down and is silent: how then will it be possible to insist on circumcision, if there are no longer any of them to be circumcised, that is, they no longer have a certain generation, nor a certain place in which they are to be found. Therefore, after Christ came, circumcision should depart as the shadow departs when the sun comes.
For what purpose was it given? For nothing else, but that it might be known that the Savior was to be born of this circumcised people and not of the Gentiles. For he in whom all nations hoped did not become man in all nations, but only in this one, which God commanded to be circumcised. This special ceremony was commanded to him so that the whole world would have a warning and a memorial sign that Christ was to be born from the Jews. For he was promised to the Jews alone, although the Jews were not to enjoy him alone.
(78) I wanted to say this more broadly about circumcision: and if the Jews could believe that Christ had come, they would easily admit that the whole law, with circumcision and all other ceremonies, should not have stood longer than until Christ. For Moses tells them to hear Christ. For this reason Christ was to bring a new doctrine and new ceremonies, which Moses called his people to accept, and to leave the former ceremonies in the law; although Christ himself actually commands, Matt. 28:19, "Go ye, teach all nations, and baptize them in my name." But because they still stubbornly stand and persist in their error, and await the Messiah, we will not only not be able to free them from circumcision, but because they recognize themselves as Abraham's seed, they remain indebted to the whole law.
79 But whether they believe or believe not, and whether they remain in the circumcision or not, this doctrine and rule remain to us wholly and unaltered, that we Gentiles are free from the
Law and of circumcision; as at the same time before the Law and in the Law of them many of the Gentiles were converted to God, and yet remained free from the Law and circumcision.
80 Rather, we Christians are free from the law and circumcision, knowing that the Father commanded that we should not hear Moses, but his Son, Matt. 17:5; and though he himself was circumcised, yet he commanded us to be baptized, and not to be circumcised. This opinion is true and certain. Just as when the promise of the New Testament is fulfilled in eternal life, we will no longer need baptism, so circumcision is no longer necessary after the promise made to Abraham is fulfilled through Christ. Therefore the Jews may be converted, or they may be condemned under the law, which, according to the letter, is impossible for them to keep.
Now one should also consider what was God's counsel and opinion in this chapter. The multiplication of the seed of Abraham, to whom God promises here that he shall be a father of many nations, was now present. But because it was not convenient that God should establish a new covenant with each generation or people and make assurances with new promises to each one, as He did with Abraham, Isaac and Jacob: He gives here a common sign and report to the whole descendant generation of Isaac, so that it would not only be separated and distinguished from other nations, but also be reminded as by a sacrament that it would be God's people and God would be its God again, that is, would do good to it at the same time in this and eternal life; and all this for the sake of the promised seed of the woman or Christ.
First of all, the Jews are a separate people from all nations through circumcision, so that their race would not be mixed with other nations and the promise of Christ would be certain to which nation it would be shown. After this, circumcision is a sign of faith to them.
1028 iv. S5-S7. Interpretation of Genesis 17, 1. W. i, isis-isss. 1029
For by this work, which they suffer rather than do in their bodies, they are reminded that they are God's people and that God takes care of them.
Now see what strange things St. Paul spins out of this and concludes Gal. 3, 8. f. Rom. 4, 18. For from this separation of the seed and lineage of Abraham from all nations, as Moses says, he concludes that the Gentiles are bound to the Jews and the right seed of Abraham in the closest possible way and are related to them. For so the text says: "You shall become a father of many nations." But what else is this said, but that the Gentiles, as children and heirs of Abraham, should also come to the possession of the promise made to Abraham? Otherwise, how could Abraham be the father of many nations if this did not happen? And yet you see that the Gentiles are separated from the Jews; for God commands that Abraham's seed be circumcised, but the Gentiles he does not call circumcised.
(84) All this follows very clearly from Moses himself, that the Gentiles come together with the Jews, who are to be separated from all nations by circumcision, and are united, that they may be made partakers of the promise; and yet they are not to be circumcised. So Ishmael is set apart from the seed of Abraham, yet he is not set apart like the other Gentiles. For as far as outward fellowship and bodily union are concerned, Ishmael and the Gentiles are set apart from the Jews, for the Jews alone have the same sign of righteousness, but the Gentiles are not set apart from the promised Seed.
From this St. Paul took Gal. 4, 28. Rom. 9, 8. the distinction he makes very masterfully between the children of Abraham, who are children according to the flesh and according to the promise; John Cap. 1, 13. also points to this, since he calls God's children, "who are not born of blood, nor of the will of man or of the flesh, but of God".
86 And this also shows a special mystery of circumcision, which has been imposed on the Jews until the future.
Christ, and they also had to carry the same until Christ came, so that the other peoples would also be reminded and have cause to believe in the God who promised Abraham the given seed and to hope in Christ.
So that both of these things happen, that the Jews are separated from the Gentiles at the same time and yet are united with them. And from such a cause, as has been said, comes this glorious and excellent doctrine, which St. Paul diligently teaches to the Romans in 9:6, 7, 8, namely, that it is not enough to be Abraham's children according to the flesh, but this is required as necessary, that the Jews themselves, who are the fleshly seed, become children of the promise, as the text says: "In Isaac shall the seed be called unto thee."
(88) And from this comes the main part of the whole theology, that God is the God of the Jews and Gentiles, rich above all, Rom. 3:29, even at the same time that the Law and circumcision were going on. For the other nations heard Abraham, heard the prophets, saw the worship at Jerusalem, and believed that the Jews alone were the true and right God. However, the Jews alone had this sign of righteousness, so that they stood out among all the other nations, so that, although the other nations were not circumcised, they nevertheless called upon and served the same God who had revealed Himself to the Jewish people through circumcision.
Therefore we do not despise St. Paul, who is the best and most skillful interpreter of Moses. For he gives us such an account of this chapter, namely, that Moses had hitherto written how Ishmael was born and Abraham's seed was according to the flesh, but was born a seed without the promise. For God had not spoken to Abraham about the son to be born to him from the maid; it was Sarah's suggestion that Abraham should join the maid, and not God's command, much less a command with a promise. Therefore, it was human advice, or, to put it more mildly, love, and not faith, that was valid, for there was no such thing.
1030 iv. "7-m. Interpretation of Genesis 17, 1. W. i, isss-i-m. 1031
The promise was made that Ishmael would be born of the maid.
But with Isaac it is a different matter: he is born of and according to the promise, and the promise is based on him. Such a difference, if one notices it, makes this discussion of circumcision easy and clear.
(91) But the Jews are so immersed in the thoughts of the law that they do not see the promise or pay attention to it, nor do they distinguish between the law and the gospel; indeed, they know nothing at all about the gospel and hate and persecute it. And yet they cannot deny that Ishmael, although he is Abraham's true son according to the flesh and circumcised by God's command, is not counted among Abraham's seed, but only Isaac, who was born according to the promise.
Now this is not to be understood as if we were to condemn Ishmael, who, in my opinion, remained in the right knowledge of God and became blessed, but rather that the Jews, the godless and proud people, might be taught that the fleshly birth, of which they boast so much, is of no use, nor is it valid. As Christ says John 3:6: "That which is born of the flesh is flesh"; item v. 3: "Except a man be born again, he cannot see the kingdom of God."
This is a necessary doctrine, which alone can humble the hopefulness and stubbornness of the Jews. For they cannot deny that Ishmael was cast out from the inheritance of this promise, and yet was Abraham's true seed according to the flesh. But this was not enough; if he wanted to be saved, he had to become a believing son of the believing Abraham.
(94) So it is clear here that birth according to the flesh has no preference, not even in Isaac; for everything depends on the promise, but the promise can only be grasped and grasped with faith. For as far as the fleshly birth is concerned, we are all born in sins; therefore, if we want to be saved, we must be as
who are born through water, that is, through baptism (not through circumcision), and through the Spirit, who awakens faith in the promise, and thus redeems from sins and makes one blessed.
- But that this people must be circumcised is done, as I have often said, in order to distinguish it from others, so that the Gentiles may be astonished at it and thus learn to recognize the God of the Jews, until Christ comes and sets up a new sign, so that the Jews and the Gentiles may at the same time be designated as inheriting together the eternal grace that is shown through the Son of God; and that the Jews should not have a special freedom from the Gentiles and preference of fleshly birth, but should believe or be born again by water and the Spirit.
96 Thus Paul here diligently considered the text of Moses, namely, that the Jews were separated from the Gentiles by circumcision, and yet the Gentiles came into one company with the true children of Abraham through faith: for a certain sign and proof, by which it was to be made known to the whole world that birth according to the flesh was of no use before God for salvation, and that even the Gentiles had free access to grace.
- As it is said above about Cain's descendants, who, although they were rejected for their sins from the promise that was made to the pious Seth, it is nevertheless credible that many of his descendants joined Seth and were saved: But not by a certain promise, nor by his own, but, that I speak thus, by chance; as Pharaoh in Egypt had not his own promise, nor a certain promise, as Isaac, that he should be saved, but yet, hearing Joseph, and accepting and honoring the same God, he also is saved. So the promise overcomes him who has no promise. But the Jews, who had the promise, did not come to the righteousness of the law, even though they stood by it, Rom. 9, 31.
- therefore his fleshly birth, his lineage and ancestry, his
1032 8. iv, sy-71. interpretation of I Genesis 17- I. W. i, isss-E. 1033
For God is a God of the Jews and of the Gentiles, Rom. 3, 29. And although there is a difference in this, that the Jews have the promise, and their special emblems and jewels, whereby they are known that they are God's people: yet God does not exclude the Gentiles from the promise, if they accept it with faith.
(99) Thus the family of Esau, from which the wise men of Teman came, had many excellent saints, even though they were not circumcised and had never known the Law of Moses. For they were content with the accidental promise and thanked God for it. So that from the beginning to the end of their many Gentiles were saved, even though the promise had not been made to the Gentiles. Even more strangely, the Jews, for the sake of their hope, lost the promise that was theirs and belonged to them, but the Gentiles, to whom it did not belong, took it and came in the place of the Jews, as John says in Matt. 3:7, 9: "O generation of vipers, I say unto you, God is able to raise up children unto Abraham out of these stones."
(100) Such hopefulness and obstinate stubbornness, from which they always pretended and argued that they were God's people, deprived them of body and soul. If someone asked them what they were proud of, they answered: We are Abraham's seed and circumcised. But if this cause were valid, what else would follow from it, but that the other nations were all condemned, since they were not Abraham's seed, nor circumcised?
For this reason St. Paul disputes this opinion very earnestly and also refutes it. He does say that the promise was made to Abraham and that his seed was separated from all nations by circumcision; but because he sees that Abraham is called a father of many nations by Moses, he rightly concludes that the Gentiles also celebrate God's people, insofar as they accept the promise with the faithful Abraham. They are probably not circumcised,
Nor do they have the promise of the future Lord Christ, for it was taken from Japheth and Ham and given to Shem alone; yet Japheth dwelt in the tents, and many of the Hamites were saved. For the gospel was to go forth and be preached among all nations.
Therefore both of these things are true: "Salvation comes from the Jews," John 4:22, but not only will the Jews be saved, but the Gentiles will also receive the promise of salvation. So the Holy Spirit wanted to forestall the error of the Jews. The blind Jews, however, did not want to notice or understand this, but only paid attention to the fact that they were commanded to be circumcised with the promise that they would be God's people. But that it is said to Abraham that he should be a father of many nations, they do not see. For this reason, their horrible fall should not be attributed to the Holy Spirit, who has diligently tried to counteract this error, but to their own blindness.
Thus the Holy Spirit has forestalled the heresy and error of the papists concerning the celibate life by teaching and reporting that by God's order and appointment Adam and Eve were entrusted to each other and joined together. Thus, the Jews are also warned here with this text that they should not presume anything on account of their fleshly birth, because those who are God's children are not born according to the flesh, but out of God's grace and mercy.
(104) For as God gave a sign and promise to them that were not yet born, by grace, and not of merit: so also the Gentiles are made partakers of the promise and of salvation by grace. But say what you will about this, it is in vain with the Jews. For because they do not accept Christ, the veil remains before Moses' eyes, which is not taken away from them where they do not believe in Christ. Therefore they may be left to the devil, their god, like the Turks and Papists, who also let their thoughts and delusions be heard, so that they also ignore the most clear-headed and unbelieving.
1034iv . 71-7". Interpretation of Genesis 17:1-6. W. i, iss7-iiM. 1035
The most important testimonies of the Scriptures either do not see, or even blaspheme and ridicule. But enough about what God's counsel was in this chapter and what it is mainly about. Let us now explain the text one by one.
The ninth and ninetieth year of Abraham is therefore to be remembered and praised, because in it all things happened, of which Moses writes in the next four chapters; namely, that in it circumcision was established, and by it Abraham's family was separated from all other peoples: but Ishmael was sent out of Abraham's house with his mother. The Sodomites' pride and ungodly life were punished from heaven, 2c., which are all excellent histories, as will be shown hereafter. Therefore, this year should be well remembered. We have said above about the names el and shadai.
(106) Now what this is, that God calls Abraham to walk before Him and to be righteous, we have also heard above. For with the word "walk before him" he includes both tables: the first, that he calls him to believe in God, to call on God, to preach his word, and to practice his obedience and service; for he includes all these things with the one that he calls him to walk before him. Although he also includes the works that belong to God's honor and service in calling him pious, he primarily looks at the other tablet: "Be pious," that is, your life should be upright and blameless, so that you walk blamelessly and without offense before men.
- But that tham, that is, perfect, pious, and unchangeable, is here put in the plural, is not done in vain. For a householder, and every one who sits in office, is guilty not only for his own person, that he do nothing sinful and criminal, but also for those over whom he is set.
108 St. Paul 1 Tim. 3, 2. wants a bishop to be thamim, that is, one who does not live a blameless life for himself alone, but also keeps his own with strict discipline, so that they do nothing that is not due to them, nor is it proper for them: but they do not want to be disciplined,
They should rather be expelled from the house or the community, because they are annoying to others. So every ruler should also be thamim, not lava, that is, pious not only in one commandment of God, but in all. Let this be enough of Abraham's piety or perfection. It follows now further.
Second part.
Of the promise God made to Abraham for the increase of his seed, and of circumcision.
I.
V. 2. And I will make my covenant between me and thee, and will multiply thee almost greatly.
Here God promises him the increase of his family or seed, as he promised him several times above, and adds the covenant of circumcision to confirm this promise. But where this was directed and what it was supposed to mean, we have dealt with and said far enough. Without a doubt Abraham had this hope, as if Ishmael should be the right heir of this promise.
(110) For although the promise which the angel revealed to Hagar concerning Ishmael clearly indicates that Abraham was to have another son, yet he allowed his thoughts to be led and captivated and based them on Ishmael. For what should he hope from Sarah, who was now at ninety years of age and barren by nature?
Therefore, both father and mother took equal care and diligence for the son and loved him dearly as the right tribe from which such a rich lineage should grow and follow. But God came unawares and informed Abraham of the heir of the promise, namely the son who would be born to him from Sarah.
V. 3, 4, 5, 6: Then Abram fell on his face. And God spake further unto him, saying, Behold, I am, and have my covenant with thee, and thou shalt become a father of many nations. Therefore shalt thou no more Abram
1036 L. IV, 73-75. interpretation of I Moses 17, 36. w. **I, 1563-1565. 1037**
but Abraham shall be thy name: for I have made thee the father of many nations. And I will make thee almost very fruitful, and will make of thee nations; and kings also shall come of thee.
The fact that Abraham falls to his face on the earth is not only a sign of reverence for God, but also of joy and thanksgiving. For the holy patriarch understands the high and great blessing, that God first of all wants to grace and shower him with various gifts and benefits in this temporal life; then he also wants to lift and remove the curse on him, under which all nations were because of sin, and to grant him blessings and eternal life.
(113) And this is the text of which I said above that St. Paul masterfully expounds. Just as the Jewish people were separated from all the nations by circumcision, so the Gentiles are united and joined to the Jews by the promise, that they may be one and the same people in one grace and under one God.
The fact that God changes Abraham's name does not happen without a special secret. His previous name had been abram, that is, a high father. The other name becomes one letter longer, abraham. And the text itself indicates from where this is taken, namely from the word hamon, which means a heap or multitude. So that the name of Abraham is made from three words, ab, father, ram, high, and hamon, that is, heap or gathering; from this also comes the word mammon, which means a heap of good and abundance. Now one should say, abram hamon; but because the syllable am, if it is repeated twice in succession, makes an unlovely word, it is put only once. Now, as I said, it does not happen without mystery; as I will perhaps say more about it later.
II.
(115) Now the text of circumcision is very important: therefore we must interpret it first. For the sake of the Jews
We do not care if they keep circumcision or do not keep it; we have enough against them that they cannot prove that circumcision is also for the Gentiles, because it is commanded for the seed of Abraham.
Secondly, they cannot deny that circumcision did not make Abraham righteous. For he was justified before he was circumcised, as Moses said in chapter 15, verse 6. But if Abraham himself was not justified by circumcision, how can his descendants claim to be justified by it?
117 Third, if it were true that the Jews were justified by circumcision, which it is not, it is certain that it was not instituted to remain forever, but only until Christ's future, that is, as long as Abraham's lineage lasted, as long as it dwelt in the land of Canaan and was a nation or had a government. For the text proves this, and Moses himself testifies to it, that when Christ comes, he will set up another sign and seal. Therefore he exhorted the Jews that they should then obey him and hear him. These three things are certain and easy to remember.
What then, a Jew might say, is circumcision? Answer: First of all, if one wants to speak of it according to natural reason and philosophically, one cannot say that it is a work like the other works commanded by the ceremonial law and the moral law. For the works of the moral law, such as the obedience of children and subjects to their parents and overlords from the second table, and the invocation of God and thanksgiving from the first table, are commanded to go on and on all the days and hours.
- But circumcision happened only once in the whole life and could not happen again; as it is enough in the New Testament if one is baptized once in the name of Jesus, and it would be unchristian if one were to change to the other name.
1038 L. IV, 75-77. interpretation of Genesis 17:3-6. W. I, I56S-I56S. 1039
times wanted to be baptized. According to this opinion, there is a difference between circumcision and the other works of the moral law. So the ceremonies were repeated all the time, and it was not enough that one sacrificed once, worshipped God once in the temple, was reconciled to the church once 2c.
120 Secondly, circumcision is rather a suffering and a cross than a work. For he who is circumcised does not do the same work, but suffers it from others, and with pain. Therefore circumcision is not a ceremony, nor a moral work of the Ten Commandments: what is it then? Therefore Paul is a fine master and a good dialectician, who knows very well how to discuss a matter, for he says Rom. 4:11: "Circumcision is a sign of righteousness, which Abraham had in his foreskin before he was circumcised; and such a sign was put into Abraham's flesh, and into all the flesh of the males that are born of him.
121 If anyone should say that circumcision is a ceremony, he will admit that it is unlike the other ceremonies, that it is a ceremony that is not performed but suffered, just as baptism is.
Therefore (when this foundation is laid, that circumcision is a sign, so that Abraham is not justified, but is a sign and signification of the righteousness that is in Abraham before) this question arises: Whether this seal was a vain sign, or a thing that was presented with this seal. To this is my answer: That circumcision in Abraham was a mere sign, without any effect, that is, it was therefore a sign, that it did not do that which it signified, but that it only signified. For St. Paul's argument, to prove that Abraham was righteous before circumcision, no one can overthrow. Thus circumcision is a sign which alone signifies righteousness, but does not give it; for it finds Abraham to have been righteous before, but does not make him righteous.
- but with his generation, which came after him, it has a different relationship.
had the knowledge of the righteousness. For the circumcision found not the same people in righteousness, wherein Abraham found it. Therefore it was a sign and seal of righteousness, that it was given by it. For it is written hereafter (v. 14), "If a child be not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people, because he hath omitted my covenant." This means the spiritual and eternal extinction. Thus it follows again that a male who is circumcised on the eighth day is blessed and counted among God's people. Therefore circumcision was powerful in Abraham's lineage, that is, it gave righteousness, not only because of the work, which was a purely suffering work, but because of the promise of God, which was connected with the same suffering work.
124 Since circumcision has had its power and effect because of the promise, but the promise cannot be grasped in any other way than by faith, it follows not only that the circumcised children have been accepted as God's people and have become righteous, but also that they have faith through the cooperation of the Holy Spirit.
This is a very important and high doctrine, therefore it should be well remembered. For from it it is clearly understood that God has accepted the children of the Jews into the company of His people and the eternal graces. And the Jews know nothing of such honor of circumcision, but boast only of the mere suffering work and count righteousness as a merit, but do not consider the promise or the faith, which is the work of the Holy Spirit in this.
This is a great blindness. For circumcision, insofar as it remains a mere work and circumcision, does nothing, but must be accompanied by faith in the word. When this is present, circumcision is first of all a seal of righteousness and constitutes righteousness.
But the Jews also speak of a foolish cause of circumcision.
1040 L. IV. 77-79. interpretation don Genesis 17:3-6. w. I. IĆ68-IV71. 1041
For they pretend that the foreskin is taken away for this reason, because otherwise there is no other place or member left and useless in the whole body of man: as if there were not other parts of the body that one would like to consider useless and left over than the hair, nails, etc., which we cut over for this reason, so that we consider them left over and useless: or, as if God were such a master, who creates what is unnecessary and useless.
These are all the thoughts of blinded hearts, which have not a grain of salt of right understanding. For this we believe and want to follow St. Paul, who calls circumcision a seal and sign of righteousness, and traces it back to faith, because it has the promise. For if circumcision is separated from faith and torn off, it is dead and nothing. And yet the Jews know of no other circumcision, but such as is without faith and nothing, they boast of with their carnal mind.
There is also another question: If the uncircumcised males of the Jews are condemned, what shall be said of the children who perish and die before their eighth day? Item, what shall one say of the little daughters? And what shall we Christians say of our children who die before baptism, either in the womb or soon after birth?
(130) Of the children of the Jews, which die before the eighth day, it is easy to answer; as also of our children, which die before their baptism. For these do not sin against the covenant of circumcision or baptism. For since the law holds that they are to be circumcised on the eighth day, how would God condemn those who perish before the eighth day? Therefore their souls should be left in the hand and will of their heavenly Father, who, as we know, is merciful. And it also belongs here that Paul to the Romans on 5. v. 14. gently says of those "who have not sinned with the same transgression as Adam", and of Jacob and Esau he says Cap. 9, 11, "before they had done neither good nor evil".
(131) For although the little children bring into the world with them the inherent sin that we call original sin, it is a great thing that they have not yet sinned against the law. Since God is merciful and gracious by nature, he will not let them be condemned for not having received circumcision in the Old Testament or baptism in the New.
(132) As for the females or daughters of the Jews, the answer is easy. For since this seal has been put on and commanded only for the male gender, it is of no concern to those of the female gender, who, though they are Abraham's seed, are not excluded from Abraham's righteousness, but receive it by faith. But they that are grown up, and have either despised circumcision, or despised baptism, are surely condemned.
133 But now we must remember the commandment of circumcision, so that we can counteract the nonsense of the Anabaptists. For they think that it is necessary to be baptized again, and not to baptize children but adults, because little children do not yet have understanding; from this it follows that where there is no understanding, there can be no faith. But you answer me: Circumcision, as I said, has its use for the sake of faith: now God has commanded that the little children should be circumcised on the eighth day, and with such a commandment is a very strong promise that God will take care of them and preserve them. Therefore, either the commandment of circumcision must have been in vain, or the young children, who are without all understanding, must have believed and with faith attained through circumcision the righteousness that Abraham still attained in the foreskin.
For the circumcised are promised that they are God's people, and that God will be their God, that is, they are in the company of God's kingdom, righteous and blessed through the faith that justifies, which God gives them through the Holy Spirit.
1042 L. iv, 7s-8i. Interpretation of Genesis 17:3-6. W. i, is7i-is7i. 1043
If this happened to the Jews in the Old Testament through the means of circumcision, why would God not do the same to the Gentiles through the new covenant of baptism? For this command Marc. 16, 15. goes absolutely and concerns all people: "Go into all the world, teach and baptize all nations." Whereas circumcision was commanded to Abraham's seed alone, baptism is commanded to all nations on earth with the promise of certain blessedness if they believe.
(136) Therefore, if Abraham's seed had this blessing by virtue of the promise, that all those who were circumcised on the eighth day should come to faith and become God's people, why should such a blessing be denied to the Gentiles who are united to God through the covenant of baptism? For baptism cannot be less or inferior to circumcision, especially since circumcision applied only to males, but baptism unites the male and female sexes.
- just as a Jew, if he fell away from this covenant of God through sin, did not need to be circumcised again, but if he was restored to this covenant and kept the promise, was again accepted by grace: so also those who fall away from grace through sin must not be baptized again, but must keep the promise made to them with firm faith, and hope for forgiveness of sins for Christ's sake.
Therefore, this strong proof goes against those who claim that little children should not be circumcised because they have neither understanding nor faith. For here it is commanded that the little children, when they have reached the eighth month, should be circumcised, and to such a commandment is attached a promise: "I will be their God. So both the commandment and the promise testify that righteousness was imputed to the little children through this means of circumcision, just as it was imputed to Abraham through faith before circumcision. For "without faith it is impossible to please God", Hebr. 11, 6.
- But this covenant of circumcision was to stand only until Christ, who, because he was also to gather and bring the Gentiles to the kingdom of God, was to do away with the old sign or covenant and establish a new sign; as he says John 3:5: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God. Of this one can take a likeness, though not so perfect, from worldly dealings. One of them has bravely and courageously stood up for his fatherland against the enemy, and for his bravery the emperor gives him a new coat of arms, gives him towns, villages, castles 2c. All his descendants enjoy such gifts and are thereby encouraged to imitate the bravery of their ancestors. If, however, they do not imitate it but degenerate, but the emperor has bestowed such honor on their forefathers for the sake of their manhood and virtues, he can take it away from the undescended descendants.
Thus God gives circumcision to the most victorious patriarch, who in faith overcame not only enemies but also sin and death, as a special emblem of his virtue, to be worn on his flesh; but not as an empty sign, but his descendants shall also rejoice and enjoy such blessings, so that they may follow the virtue of their father. Although Abraham's lineage alone was to bear such a sign or emblem before the whole race, yet by it the Gentiles also were provoked to recognize and serve the God of Abraham. Therefore St. Paul says Rom. 4, 11, that circumcision was given to Abraham as a sign and seal of the righteousness of faith, which he still had in the foreskin, and soon adds: "That he might become a father of all who believe in the foreskin"; item v. 12: "That he might become a father of circumcision, not only of those who are of the circumcision, but also of those who walk in the footsteps of faith, which was in the foreskin of our father Abraham.
141, This is the proper description of circumcision, namely, that it is given for this purpose.
1044 IV. 81-83. interpretation of Genesis 17:3-6. w. i. 1574-1276. 1045
be that it should be a public coat of arms, by which others are encouraged, whether circumcised or uncircumcised, to follow in the footsteps of Abraham or to follow his faith. For he is a common father of both the Gentiles and the Jews, and is therefore graced and adorned with a new coat of arms and sign, so that the Gentiles may come to him as a forerunner and recognize, confess and honor his God.
For to the same righteousness of faith which Abraham had, the Gentiles also are invited, that Abraham may become a father of many nations according to the promise. Thus Job, Pharaoh and countless others were saved throughout the whole period of the Law and before, even though they were not Abraham's seed. For Abraham was not to be a father to the Jews only, but also to the Gentiles who believe.
143 For though the Gentiles and strangers were not compelled to be circumcised, yet they were accepted into the fellowship of righteousness. In the meantime, circumcision had its place and effect, so that a certain people would remain until the one to whom all things had been planned came, who was to set up a new banner or sign, not in one people, but over the whole face of the earth.
For henceforth the church is not to be shut up in a corner, as the Roman Pontiff will not recognize the churches that do not recognize him. For the banner and sign that Christ set up when he said, "Go into all the world," is not only in one corner and in a certain people or race. Therefore it is called the universal church, and yet it is the same church only among those who have been baptized. For apart from baptism there is no salvation; just as in the days of Abraham and his descendants, salvation came from circumcision, not because of circumcision alone, but because of faith in the promise, which was related to and, as it were, incorporated with circumcision.
145 For this is how divine wisdom has ordered and directed it from the beginning, that at every time there should be a public sign for all peoples to see and to know the right God.
The Jews were to find, honor and worship it, even the Gentiles, although not all who had this sign believed and were corrected to righteousness. So before the circumcision, the sacrifices were signs; for the two brothers Abel and Cain sacrificed. And to Abel his sacrifice was a sign of righteousness, because he believed; but to Cain it was no sign of righteousness, because he believed not, and kept the mere work without faith.
- And so the circumcision is set up as a sign or banner for those who are to be saved to see. For since Abraham was to be multiplied by God's blessing into many peoples and kingdoms, the church was for a time to be incorporated into his flesh, as it were, and God gave a general sign, which affected the church to such an extent that those who did not have and believe in such a sign were not excluded from it.
Augustine says that a sacrament is a visible form and sign of invisible grace. This is well said, for it also indicates the reason why the sacraments are commonly despised by those to whom they are proper and specially given, as Isaiah 65:1, 2 says: "I am found of them that sought me not. I stretch forth my hands all the day long unto a disobedient people that walk after their own thoughts."
This is God's judgment, and one must be satisfied with it. God judges signs of grace so that he may be known by sinners and they may be saved; but it commonly happens that they despise those to whom they are set up.
So baptism is established as a sign of righteousness to all who believe in Christ; and the papists also boast of it, but in vain, because they do not believe and condemn and persecute the doctrine of righteousness. Thus St. John was a voice calling in the wilderness, and his baptism an uplifted sign; but the Pharisees despised it. So also Isaiah Cap. 11, 10. says: "The root of Jesse shall be raised up as a banner and sign"; but the Jews do not want such a sign, but the Gentiles hope for it.
1046 L- iv. 83-ss. Interpretation of I Genesis 17:3-6. W. i, isrs-iƶrs. 1047
(150) This we say of circumcision also, that the Gentiles should not be burdened, and yet be enticed and provoked to the same faith, that Abraham might be the father of circumcision and of the foreskin. Therefore many of the Gentiles have come to believe, but the Jews have kept their uncircumcised hearts; so that circumcision has also become a cause of salvation for the Gentiles and has been useful to them. For we must have such signs and characteristics by which we are brought to the knowledge of God, and human reason cannot find God unless such signs, established by God Himself, precede us and, as it were, lead us by the hands. There is nothing more dangerous than when someone imagines a way to God and to salvation for himself and stands on his thoughts and speculations.
- As we did in the papacy, when one thought to find God in Rome, another in Spain, a third in another place in the world. And since each one tried such ways, it finally came about that we all deviated, and all of us became unfit, as the 14th Psalm v. 3. says. For why did we not follow our signs, which were set up by God Himself, so that we would be gathered together in unity of faith? God's word, baptism and the Lord's supper.
Thus, since the Jews had the temple, circumcision, and a certain way and order of worship, for which they were to assemble as under a war flag and recognize One God as their ruler, they abandoned all this and turned to their own thoughts; each one devised his own way of serving God and followed it to his certain condemnation.
But if God reveals Himself with a sign, no matter what kind of sign it may be, then one should seize Him in it. Now the devil does this for and for, that he removes the right signs from people's faces and puts false signs in their place. Just as he gives burning candles and lights to those who go astray by night, so he gives them false signs.
The people who follow them lead them into abysses and water.
For this reason Christ very diligently and earnestly admonishes us to beware of such snares of the devil, saying Matt. 24:23: "If then any man shall say unto you, Behold, here is Christ; or there, believe it not. For Christ is to be sought there, where He has revealed Himself, and where He wants to be known, as in the Word, in baptism, in the evening meal; there He can certainly be found. For the Word cannot deceive us. But, as I said, it often happens that reason does not pay attention to such signs and turns to the harlot who sits at the door, Proverbs 9:14.
Therefore, let each one learn and remember to walk in the way God has prescribed, not the way we choose for ourselves. For our choice is made with sins and is deceptive; as the prophet Isaiah Cap. 66, 3. says: "They choose such things in their ways." And St. Paul Col. 2, 18. 23. rejects those and warns against those who walk in their own choice and fictitious holiness. For it is certain that a man cannot find God through his own wisdom; therefore we must also be concerned about the great danger that Satan will disguise himself as an angel of light (2 Cor. 11:14), and will lay claim to divine majesty by performing signs and wonders to confirm his errors.
Now we will be safe from such danger if we follow this visible figure or sign that God has presented to us. As, in the New Testament, we have for a visible sign the Son of God, who sits in Mary's womb and suffered and died for us, as we speak in faith. And over and above this we have other visible signs, such as the holy sacraments of baptism and the Lord's Supper; item, the oral word itself: therefore we truly cannot complain that God has left us unprotected and uninsured.
Now, on the other hand, Satan first of all, and then also his members and servants, as the pope with his whole church, try to lead us away from such visible signs that God has established, and point us to their
1048 v IV, 85-87. interpretation of Genesis 17: 36. w. i, 1579-1582. 1049
false signs, as, on the holy canonization, invocation and service of the deceased saints, on dumb idols and images, erected in special places for the sake of money and profit 2c.
Therefore, we must be guarded against such wiles of the devil and be armed with God's word, so that we can say: Before Christ's future I know of no church but that which was in Abraham's house and lineage, and whose characteristic was circumcision; so also after Christ's birth I know nothing else but Christ crucified, 1 Cor. 2:2, who revealed Himself to us in manifest and visible signs, as in the use of the keys and in the sacrament of the altar: there I know that I find God; there and nowhere else do I obtain forgiveness of sins 2c.
But the pope and his mob say no to this. For God has given His saints many gifts: St. James' Church in Compostela is graced with many miraculous signs; in Rome, too, many miraculous signs take place: therefore, God also wants to be sought and found there. Thus St. Francis has also left behind him a most glorious rule, which must make all those who keep it pleasant and pleasing to God; for how could such a thing be lacking, after the holy fathers have now and then considered it good by its use 2c.?
The devil has so much to do that he may lead us astray from the signs that God Himself has prescribed for us. But hold fast, and follow this certain rule, which will never deceive you, that this is the counsel and order of divine wisdom, that he reveals himself to men by a certain and visible image and sign, which can be seen with the eyes, grasped with the hands, and, in sum, grasped with all five senses: so very near does the divine majesty show itself to us.
And it is the highest wisdom, if one can adhere to such visible images and signs. But the examples of all the patriarchs, prophets and saints show and teach us that the devil, as I have said, deals with them for and with them and tries himself as he would have done.
may such images obscure us and put others before our eyes.
Thus, circumcision was also a visible image, not presented by men, but by God Himself, so that He would be recognized through it, and not only the Jews, but also the Gentiles would believe in such a God, who would have revealed Himself to the Jews in such a way and form.
(163) Therefore I am of this opinion, that I believe that all the circumcised children of the Jews, who died in their infancy, have been saved. For they were found in the bosom of Abraham, that is, in the promise that God would be their God. I think the same of our baptized children. But because adults lose their faith through sin, they are not saved, because they do not believe, even though they have been baptized. This does not happen to the young children, therefore they remain in the blessedness they have received and will certainly be saved.
This is a necessary doctrine, so that our sacraments may be praised, which make the senseless, perverse spirits worthless and low, because they do not pay attention to the word. For God does not play and joke by saying of circumcision here, "I will be their God, and of your seed after you." And circumcision was an outward and visible sign, by which the Jews were also recognized among the Gentiles and thus knew one another.
Circumcision not only brought this people together externally and was a sign and motto among them, but it was also a sacrament, that is, a sign of the divine will, which is why it was a sign of eternal blessedness to the faithful. For it proved that God was God to the circumcised people. "Now God is not a God of the dead, but of the living", Matth. 22, 32. Therefore, through circumcision, to which faith came, they not only became citizens in the same church and police, which had been established to distinguish them from other peoples, but also heirs of the eternal God.
1050 2- IV, 87-88. interpretation of I Moses 17, 3-6. W. I, 1582-I5S5. 1051
life. Because God is immortal and eternal, therefore he also gives immortality and eternal life to his own.
166 We should also think the same of baptism and the sacrament of the altar in the New Testament, that we do not consider them, as the foolish spirits do, to be outward signs, made for the sole purpose of making a distinction between Christians and other Gentiles. They do indeed make a distinction, but they do not do so alone, but all who believe the promise and use such signs become God's people and are saved.
We should note, as I said above, that circumcision was commanded only to the seed of Abraham and imposed only on the male gender, and yet neither the female gender of the Jews nor the Gentiles are excluded from this grace, which confirms circumcision. Circumcision by itself, as a work, did not count for anything, but faith in the promise, which was attached to circumcision, settled all this.
Before circumcision, the sacrifices and the ministry were visible signs of the invisible grace: but circumcision, which was established under Abraham, had its power and was to last until the future of the seed that was given. According to Christ's future we now have Holy Baptism, the Sacrament of the Altar and the Office of the Keys, by which signs God reveals Himself and makes blessed all who use them in faith.
Now if Cain's descendants, who were instructed by God's word, have had this faith, they have been saved. For Cain was not cast out of the opinion that his descendants should also be eternally rejected and condemned by God.
For God had another reason for the same judgment, namely, that the church might be more clearly remembered and recognized, and that no one might think that there were two churches. For at all times there had to be only one certain generation and people in the world, from which it was believed that Christ should be born.
On such an opinion Ishmael is also rejected and nevertheless accepted into the company of the promise. For Abraham prays for him, and has a promise that he shall be a father to the other nations also. So Ishmael is not excluded from blessedness and eternal life, but he is excluded from honor alone, because he is not supposed to be a father of the Lord Christ, who was supposed to come from his people. Therefore, God had to ward off the hope of the fleshly birth in such a way that he could not boast that he was Abraham's son, but seized Abraham's faith: which, as I believe, has indeed happened.
But let us return to the text. Abraham hears here that both the physical covenant of the land of Canaan and the spiritual covenant of the eternal blessing are confirmed. After he recognizes God's goodness, namely that He wants to place His church, in which he will certainly be found by all peoples who call upon him, in his family, he falls on his face and gives thanks to Him.
For it is a rich, excellent and mighty promise that God has confirmed with a covenant that out of Abraham's seed should come the church that dwells in the land of Canaan until Christ is born, so that both Gentiles and Jews who believe what Abraham believed may be saved. For this cause is the sign of circumcision given unto him, that through the righteousness of the faith which is in him all men might be saved, and the church of the sacrifices of the former. The church will be transferred from the sacrifices of the previous fathers to this one circumcised church.
And the words are mighty, earnest and full of love: "Behold, it is I", as if he wanted to say: You do not hear another God now than before I called you from Ur in Chaldea. But I promise you this, that your lineage shall be the church before the whole world, which is a treasury of grace, wherein all nations, and not your descendants alone, shall find salvation and blessedness, if they alone abide in your faith.
175 For in Christ, who is here promised to Abraham, all nations, young and old, will be gathered together: the young, through those who are in the
1052 L. IV, 89-91. interpretation of Genesis 17:3-6. " I, ILSS-ISS7. 1053
The adults or old people who are so easily deceived and follow the flesh and its lusts, and therefore it would be better for them, as Peter says in 2 Epist. 2:21, if they had never known grace, because they would fall away again from the known grace through sin.
Weiler also notes here a strong text against the vain and loose boast of the Jews of their circumcision. The name Abram is changed, and is now called Abraham, that is, a father of many Gentiles, before he is commanded to be circumcised. This is why God wants Abraham's faith to be propagated, not only to Ishmael's and Isaac's seed and the other sons born of the Keturah, but also to the Gentiles who did not spring from Abraham's flesh.
177 For this is by no means to be indulged in, that the Jews impudently say that no nation shall be saved except those who are circumcised, and that all nations must necessarily keep the law, and especially circumcision, which are impudent lies, worthy of the blinded and hardened Jews.
For God wanted Abraham to perform such signs for his seed, but in such a way that the Gentiles would also be invited to faith. For the Gentiles could not become God's people through circumcision, but through faith in the given seed.
So the queen of Sheba, so Hiram, knew the God of Solomon the circumcised, though Hiram remained in the foreskin. Therefore this is Abraham's bosom, into which the Gentiles also are gathered, that is, the faith of Abraham, through which they also come to the promise, even though they do not receive the visible sign attached to the promise. For the same was not laid up and commanded for the Gentiles, but for the seed of Abraham.
- I have said above about the changed name of Abraham: and so be it as it may, this is not without a special mystery, that the Hebrew letter h, which has a gentle and mild meaning, is the name of Abraham.
The Holy Spirit has come in the midst of this name. Perhaps the Lord meant to indicate that the Holy Spirit would come in a gentle and very sweet and friendly swoosh, calling and gathering the Gentiles to the fellowship of faith and promise.
- As they say that this letter h summarizes the two words hamon gojim, that is, the multitude of the Gentiles, so that Abraham has the name with the deed and is set as a father of the church as a high priest; not because of circumcision, which alone was a sign and seal of righteousness, and not righteousness itself, but because of faith in the promise of the blessed Seed, by which faith all who have it, whether they dwell in Egypt or in the land of Canaan, are Abraham's children, and gifted even with the Spirit of God, so that Abraham, the father of the Gentiles, himself was gifted and enlightened; So that there remains one single and certain church, and to it one way, not many and uncertain and deceitful ways.
- which follows further in the text: "I will make thee almost very fruitful" (for the word is here twice) "and will make of thee nations" is also contrary to the dreams and thoughts of the Jews. For the text certainly testifies that Abraham's lineage will not be increased to one people, but to many, so that many kings will also come from him.
Now "people" means a certain nation, which has its community and police, its authority, order and laws. A bunch of highwaymen, who live without any rights and laws; item, hermits, and at present the Jews, who are scattered now and then in all countries, cannot be called a people; for they have had neither a head, regiment nor kingdom for more than fifteen hundred years, but are like an army in the field, which has neither an ensign nor a head.
184 Therefore they are far from this promise, however much they boast of their father Abraham, and in vain is not only circumcision, but all that is circumcised.
1054 L. rv. 91-93. interpretation of Genesis 17:3-7. W. I, E-15S2. 1055
They do according to the appearance and manner of the law, and are no longer God's people.
And this text should also be remembered to confirm the secular authorities from it. Nations and rulers cannot be without laws, must wage wars, protect the subjects, punish the wrongdoers 2c. All these things are proven and approved by this text as right and just; as such things the Scriptures call God's judgments, God's wars 2c.
In the same way, in the New Testament, temporal judgments, orders and statutes are approved and established by the reputation of Christ and the apostles. Yes, not only is the authority that is in the church and with us of one faith confirmed and approved, but God can also suffer the regiment and order of the Gentiles; as here not only Abraham's kingdom and police, but also Ishmael's and the other neighboring Gentiles, who came from him, were confirmed.
Third part.
Of the covenant of God with Abraham, and of the promise of the land of Canaan.
V. 7 And I will establish my covenant between me and thee, and thy seed after thee, among their seed; and it shall be an everlasting covenant, that I may be thy God, and thy seed after thee.
I have often said that the histories of the patriarchs are excellent because God speaks to them in them. And especially Abraham's history is favorably preferred to all other histories, because no patriarch is found with whom God spoke so often.
- therefore he rightly bears the name of a patriarch; for he is a father of faith, and God's special friend, with whom he speaks so kindly, and to whom he so often promises how he will bless and multiply him with a great family; also promises him not only the land of Canaan as his own and hereditary, and a physical and temporal kingdom, but also the church, namely that it will
and his descendants alone; and he draws and paints them with circumcision, so that there may be a certain sign and visible image in the world, in which God is shown or appears not only to Abraham and his family, but to all peoples, who should see such a sign and image for their salvation and through such a cause come to the knowledge of God. That therefore circumcision was a cause of salvation to many of the Gentiles.
The letters of lords and princes, they say, should be read three times; but truly the letters of our Lord God (for so St. Gregory calls the holy Scriptures) should be read three times, seven times, even seventy times seven times, or, that I may say more, infinitely; for they are the divine wisdom, which cannot be grasped so soon with the first sight. Whoever therefore reads them above as known and easy things, deceives himself.
(190) The prophets can truly be seen to have contemplated and meditated day and night on what Moses wrote, and especially on these histories of the patriarchs, from which they saw and concluded wonderful things. For such diligence is helped and encouraged by the Holy Spirit. Therefore, since God is not displeased to speak so much and so extensively to Abraham, let us also meditate a little more diligently on all things.
I.
- That he repeats the words, how he would establish a covenant with him and confirm it, is to be understood, as I have often said, not only by the fleshly or bodily seed of Abraham, but also by the Gentiles, who should believe in the God of Abraham: just as King Pharaoh in Joseph's time and Abimelech in Abraham's time and many others of the Gentiles recognized the right God and were saved.
Therefore the words, "I will establish my covenant," are to be understood very broadly. But that he adds, "It shall be an everlasting covenant," the Jews pull their hair to it, so that the Gentiles also must
1056 2- IV. W-95. Interpretation of I Genesis 17, 7. W. I, 1592-1594. 1057
to be circumcised if they want to become God's people. But in this they knowingly and willingly err. For why do they not see and consider these words, which are written: "between me and you, and your seed after you with their descendants"?
193 For what else does this text declare, but that this covenant shall be upon Abraham's seed, and shall not be changed for ever, as long as Abraham's seed shall be upon the earth? So that a goal is set and the time is actually set, that as long as there will be descendants of Abraham's seed, that is, as long as there will be a police, kingdom, priesthood and a certain form of a people, this covenant shall also remain unchangeable.
194 Therefore Abraham's descendants have their end and cessation in Christ, who is the head and founder of a new generation. And as the former generation had circumcision in itself, whereby it was to be known: so the new generation and people of the Lord Christ have other signs, whereby they are to be known.
- Abraham's lineage lasts for a certain time, as Mary finely sings in her Magnificat Luc. 1, 50: "His mercy endures forever" (or from one lineage to another) "with those who fear him. For thereby it indicates that God would preserve this people if they feared Him. But since the godless synagogue of the Jews no longer feared God, killed His Son and persecuted His word with cruel enmity and hatred, God did not care so much about circumcision that He would let such great sins go unpunished for its sake.
For this reason the fleshly lineage of Abraham ceased at that time, and in its place came the new lineage of the Son of God, of which the prophet Isaiah Cap. 53, 8. says: "Who will speak the length of his lineage?
197 That therefore the circumcision and this covenant of Abraham had its time and duration, but nevertheless was changeable and extended to a certain time. Nor has any man, as long as this generation of Abraham stood, changed under any circumcision.
may stand to change the same. But Christ, who prepared a new generation for himself, did not change the same covenant, but the sign of the covenant. Therefore the Jews boast in vain that their circumcision is eternal, that is, without end, both in breadth and in length, for which reason it must also be imposed on the Gentiles.
- For a certain time it was to stand and be kept in Abraham's house. But when the spiritual seed, promised to Abraham, came, the fleshly generation ceased; the sign of the same generation according to the flesh also ceased, which was not established for the sake of Abraham's seed alone, but also for the sake of the Gentiles, as I said above. And such a sign, as far as men are concerned, has been eternal and without change, but nevertheless God has finally changed it.
- I have said above several times that these words, "that I am your God," not only include the physical promise of the land of Canaan, but also the spiritual promise, of which the Scriptures have said above, Cap. 15, 1: "I am your shield and your very great reward. For there God indicates with a covenant and clear words that the church should be in Abraham's house, and Abraham's house in the land of Canaan, where Abraham himself was a stranger. For this word, "to be God," not only means that God is the creator of a thing, but it also includes the service of God. He is also the God of the Gentiles, for he created them, but he is not recognized or honored by the Gentiles.
200] Because he says, "I will be your God," he indicates that Abraham will always have God's word in his house and lineage, from which his descendants will learn to know God and serve him rightly.
- Thus it is written in the first commandment, "I am the LORD your God," that is, I reveal myself to you through the Word, and you shall serve me and know me. Therefore, the name "God" is not to be understood merely in terms of its essence and majesty, but so that it is called a God whom one serves and knows.
1058 L.IV, 9S-97. interpretation of Genesis 17:7. 8. w. I, Iƶ94-NN7. 1059
worships. "I will be your God," that is, I will perform my service in your house, and I will be the God in you and in your services, who will reveal myself to your descendants with signs, visible images, miracles and great deeds, so that they may surely know me, worship me and serve me. For in these two things consists the right worship.
To "worship" means to turn to God, to call upon Him in distress, to thank Him for His help and salvation, to remember His benefits and to boast that He creates, does good, promises and keeps His promises.
Just as the Gentiles know and understand this about God from natural input, namely, that there is an eternal and almighty divine being whom one should honor, call upon, praise, and have recourse to in all troubles; as Paul says in Romans 1:21 that the Gentiles have known God from their nature. For God has planted this knowledge in the hearts of all men, so that they call God a helper, a benefactor and a gracious God, even though they may be mistaken as to how the same God is and how He is to be called upon and honored.
When God is known to be gracious, to be reconciled and to do good to all men, then I go out from him and turn from him to men, that is, I wait for my profession. If I am a regent, I wait on my lands and people; if I am a householder, I govern my servants; if I am a schoolmaster, I instruct my pupils, train and direct their hearts, thoughts and conduct to godliness. 2c. Such works are also called right services. For with all such works we serve God, who has commanded us to do them and placed us in such a calling that we must do them.
205 And this doctrine of divine service is very necessary. For everyone knows what strange and whimsical works the papists have devised, so that they have also finally considered it a worship service if one were to be buried in a monk's habit. These, however, are the right main parts of right religion and worship: First of all, faith in God, so that we may have faith in God.
Receive the remission of sins, invocation, thanksgiving, and true confession; and after these the works of our profession toward our neighbor, that thou govern, instruct, teach, comfort, exhort, nourish thy work 2c.
In the schools, the sophists used to argue as if he were also in one of the categories (basic concepts), so that they showed that they did not understand anything about holy things. For whoever wants to ask of God what He is, let him look at the service of God, which consists entirely in the invocation and service of God, John 4:23.
Moreover, it is not enough to teach about God that this is the honored God who reveals Himself through His word: but one should also add that the God who teaches us how to serve Him also gives eternal life; as Christ argues against the Sadducees, Matth. 22, 32. For the honored and worshipped God that I am speaking of here is the only and necessary part that belongs to this life.
This service and worship should not be Sadducian or Epicurean. For they consider God to be a God of the dead, whereas Christ teaches that God is a God of the living. Therefore he is a God of the saints, as Abraham, Isaac, Jacob: all these are alive and not dead before him, though they are dead before us.
Therefore, with this word (in which He promises to be Abraham's God), God calls not only Abraham, but all his descendants, even all the Gentiles who believe in Abraham's example, to the hope of eternal life, that they may live as long as God Himself lives, that is, forever. For such understanding has been revealed to us by God's Son Himself, who says: "God is a God of the living." That is why Abraham, Isaac, Jacob 2c. live, and live in an eternal life, even though they are dead before our eyes.
II.
V. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger within, even all the land of Canaan, for an everlasting possession: and I will be their God.
1060 L. IV, M-IM. Interpretation of Genesis 17:8, W. I, ISS7-1SM. 1061
These words can be seen as if they were contrary to each other. Abraham is promised that he will have eternal possession of the land of Canaan, and yet he is called a stranger in the same land, which is then contrary to each other. But by this the contradiction can be resolved, that the God of Abraham is a God of the living. That is why Abraham, who worshipped and served God, was a stranger in this life and yet at the same time had the land of Canaan in the promise. But now that he is dead, he is not dead but alive and has possession of the promised land through his seed.
- so Stephanus, Ap. Gesch. 7, 5. says: "God did not give Abraham an inheritance in the land of Canaan, not even one foot wide." That both are true, namely, that Abraham, after he is dead, possesses the land and is a stranger in it during his life; therefore he is dead as if he were not dead but alive, according to the promise: "I will be your God."
From this we can easily conclude what Abraham was like and what his thoughts were. He heard and saw the promise and considered it certain and true; he also saw and felt that he had nothing of his own, but was a stranger in the land.
(213) But because he could not lack the promise, and because he did not obtain the possession of the land of Canaan while he lived, he certainly believed that he would die, but not perish altogether and be extinguished, but would rise again and be made alive in his own person.
For how could he think or be of any other mind? In this life he is a stranger, and yet he is promised the possession of the land of Canaan. Therefore this is a certain sign that he will not die. For of his person it is actually said, "To you I will give the land." Lest we say that Abraham died and lived for his person, but possessed the land in his descendants; such is a sophistical gloss. For GOD says specially and personally to Abraham himself, "To you and to your seed." Therefore, the be
The first session of the land of Canaan was to follow and be given not only to the seed but also to Abraham himself, and yet in his life it did not come to this; therefore he had to live, since he was already dead, so that he might be an heir to the land of Canaan.
215 Therefore he has this promise, that the God whom he honored and worshipped in this life, even though he is now dead, will remain in his house and with his descendants; but his house will be in the land of Canaan, and when he dies he will live as a rightful heir and owner of that land.
Such a rich and great treasure is God's word, and such wonderful revelations of invisible and impossible things does it bring with it, that Abraham concludes for certain that he will live, even though he is dead, and have the land, which he was not to possess in this life, after his death, and thus will live with God forever.
How could he not be happy? How should he not thank God, now that he is certain that in his house and among his descendants the Church and the faith sealed with circumcision will remain without the will of the devil and the world, and that he will also remain in an eternal life with God?
Therefore he waited in joy for the hour of his departure from this world. And what else could he do throughout his life but thank God and praise His goodness and mercy, after He spoke so kindly to him and comforted him so kindly?
- If I could thus think, and conclude with certainty (therefore I call upon God daily, and know that He will hear me), that when I die I would not die, but live and proclaim God's work: item, that with these my disciples, whom I shall leave behind me when I die, the word and the right worship should remain, and they should be a cause of the blessedness of the whole world: how do you suppose that I would be minded against death? Do you also think that I will be afraid or tremble before it, and not rather with
1062 "- rv, 100-1". Interpretation of Genesis 17, 8. W. 1, 1600-1602. 1063
would say to dear Simeon Luc. 2, 29: "Lord, now let your servant go in peace"?
220 Therefore Abraham is certainly a wonderful man in his faith, and is not to be wondered at if he was undaunted in adversity and danger and was able to bear all misfortune. For he knew that the church would remain in a certain place, with certain persons, and until a certain time, namely until Christ, who was not of the generations of this world. He also knew that after his death he would live in eternal life, regardless of the fact that he did not yet have the Son, in whom the blessing would begin, which not only affected the Jews, but all nations who wanted to worship the God of Abraham and believe in him.
I have said this so that one might understand what it means to be God. And does this understanding rhyme with what Daniel Cap. 11, 36. said of King Antioch, but St. Paul 2 Thess. 2, 4. said of the Antichrist, that he would rise above everything that is called God and above all worship. For the Antichrist, that is, the Pope and the Turk, do not rise above God as he is in his divine nature, an unknown and hidden God, as Isaiah Cap. 45, 15: but above the God who proclaimed Himself through the Word and revealed Himself through the divine services.
For both the pope and the Turk not only do not respect the word and service of God, but are also hostile to it and persecute it. Therefore, the pope has exalted himself above God and placed himself in God's stead, so that he may be worshipped and served in God's stead, and the word of God and the proper worship of God be abolished and suppressed.
For look at his decrees and canons, and you will find that the transgressions of the pope's statutes are punished much more severely than the transgressions of the divine commandments; indeed, he tramples underfoot and blasphemes the Lord Christ, whom alone one should worship and honor, but he wants his teaching to be accepted and honored, to be feared, and to be believed and trusted in what he teaches. This is what it means.
I mean, to set himself above the proclaimed and honored God. That is why he is cheaply called the Antichrist.
How many do you think there were of the teachers, before the light of the holy gospel came, who could have counted the Ten Commandments or the petitions in the Lord's Prayer? For the ordinances of men were upon us all, and when we had done them enough, we thought that all the service of God was rightly ordered and arranged.
(225) I mean that this means to rise above God and to sit in the temple of God, not in heaven, where the unrevealed and hidden God dwells in His divine essence, but in the place of God who is proclaimed, who allows Himself to be taught and revealed in words, and in the place of God whom one serves.
226 He has not only abolished the marital state, which God ordered and instituted, but has made it completely impure and worthless, as if it were an unchristian state and displeasing to God.
- From the sacrament of the altar he has not only taken away the chalice, and robbed and stolen it against all the rights of the church, but has disguised the testament of the Lord Christ and turned it into a sacrifice and a fair, which has borne him money: and that I may say it briefly, he has buried Christ altogether, and has assigned the righteousness to his human statutes and false services, which he has devised and set up without and against the word of God. That is what I mean by exalting oneself above all that is called God.
I mean God, to whom we turn our faces and whom we worship, give thanks and call upon, as from whom we have all kinds of goods, both physical and spiritual; whom we also serve with love and all kinds of service to our neighbor, being obedient to the authorities and parents, serving the children by feeding them and teaching them faithfully. 2c. For all these things are to be done for the sake of God, who has revealed Himself in His Word. The pope, the Turk and the Jews do not do this, but all of them exalt themselves above God in that they are His
1064 L- iv. los-ioi. Interpretation of I MHe 17, 8. W. i. ims-i"". 1065
commandments, and since they want to be holiest of all, they are subordinate to serve God and to recognize Him in His essence. But there is no life to be hoped for from such a God, for such a God does not speak to us. But the God who has revealed Himself with visible signs, who has given us the word of His promise and instituted the sacraments, is the true God and Beatificator, whom we can grasp and understand.
But you must be careful not to add to or take away from these things in which God has revealed Himself. But if you let go of God, who has thus revealed Himself to us, and seek God and want to investigate how and what He is in His divine nature, His majesty will become too heavy for you and you will be consumed by it, Prov. 25, 27; "for our God is a consuming fire," Heb. 12, 29, and "dwells in a light that no one can approach," 1 Tim. 6, 16.
Therefore, stay with the proclaimed and revealed God, above whom the Antichrist rises, that is, the Pope of Rome, and the Turk as well; although the Turk is rather the beast of blasphemy, of which Revelation 13:5, for he is outside the church and publicly persecutes Christ: but the Antichrist sits in the temple of God. Therefore the Antichrist, if we want to speak actually and according to the dialectic, is one who sits in the church, in which God's visible signs and images are, which he tramples underfoot and invents new signs 2c.
Now we see what a great man Abraham was, adorned with such great promises, from which he certainly concluded that he would live forever. For when the Lord says, "I will be your God, and your seed after you," he not only points to the most certain place of the church in Abraham's lineage, but at the same time promises him eternal life, and puts a sign of it on his body, namely circumcision.
232 We would consider such a thing to be great and excellent if it were promised to us by a secular prince, namely, that he would be our most gracious emperor or king and would give us letters and seals of such a promise, since it would be
The first thing that can happen to a man is that he might become of a different mind, as in the German proverb "Herrengunst" and "FĆ¼rstengunst" are likened to the weather of April, which is never quite pure and very unstable: April weather, which is never quite pure and very unstable. And at all times many excellent examples testify to this, many who were held very dear by lords and princes, but were finally hunted down by them to the gallows, or otherwise badly punished. Even deceitful, uncertain, and unstable people put up with false, fabricated, and fraudulent favors and friendships and take pleasure in them.
But Abraham has such a God for a promise, who could not, as he well knew, change nor lack. He promised him, saying: "My Abraham, keep my covenant with me and walk righteously and uprightly before me, and you will know that I will be your God and your seed after you; indeed, for your sake I will be the God of all the nations who will believe in me according to your example.
These, I say, are words not only of this temporal life, but also of the immortal and eternal. And do we have such thoughts about it: If God spoke such things to us, we would easily overcome in patience and hope all the misfortunes that can occur to us in this life; and yet we have this very promise much richer and more powerful than Abraham ever had.
For Abraham sat down with his own only in a corner and a small place, in which God's word was preached and the visible signs of God were seen: but we have at this time the whole world full of such signs; as the seraphim sing in Isaiah Cap. 6, 3: "All the earths are full of His glory.
236 Abraham had circumcision as a sign of this promise, but we have baptism, which is more abundant and glorious than circumcision, because we are baptized in the name of the Father, Son and Holy Spirit.
237 And the Son of God was not satisfied with this sign of grace, but left his body and blood as a testament to his church.
1066 iv> ivt-i". Interpretation of I Moses 17, 8. S. W. i, ims-isii. 1067
Food and drink for eternal life, so that no one could doubt that the blessedness which the Son of God acquired with His suffering and death also belongs to us and not only to St. Peter, St. Paul, St. Mark and other highly pardoned servants of God, as we in the papacy (since we were corrupted by the teaching of the pope) thought.
For the Pope's teaching did not show us certainty of blessedness; indeed, it was still a devotion and holiness when one doubted whether God would be gracious or ungracious to us. This doubt Christ wanted to remove from our hearts not only through His word, but also through these visible signs of grace. That is why he has made such clear promises for such signs, which are useful to all those who use such signs.
239 Just as Abraham had circumcision, with such an excellent word and promise attached to it: "I will be your God, and your seed after you": so we have many more visible signs, namely, first of all baptism, which is adorned and graced with a very excellent and lovely promise, namely, that we shall be saved if we believe. But because in this weak and frail nature of ours we often fall into sins and stumble, there are bound up with baptism the keys or oral ministry (for none of these is to be separated or set apart from another), which is also a visible sign of grace, bound up with the oral word of the gospel, according to the order and appointment of the Lord Christ, namely, "What you shall loose on earth shall be loosed also in heaven," Matt. 18:18. 18, 18. If you now grasp and accept such a word in faith, you will again be accepted in grace and come back to the life that was lost through sin. This also happens in the use of the sacrament of the altar. For these words: "This is my body, given for you, and my blood, shed for you, for the remission of sins," Matth. 26, 26. 27. are not empty words at all, but strengthen and assure mightily the hope of the remission of sins.
240 So you see that we have the promise of eternal life much more abundantly and
more glorious than Abraham himself had. Therefore, with this gift and great grace, we should also defy and be proud against the devil and the world, and comfort and uplift ourselves with it in all adversity; as the holy patriarch Abraham did.
241 But our misery and sinful flesh prevent us from doing so; thus we have also fallen into the last and worst times: therefore we either do not see or recognize such precious treasure and eternal goods, or we are not surprised about them.
The holy martyrs, St. Stephen, St. Lawrence, St. Sebastian, St. Fabian, and others like them, overcame death and all their torment and torture in this way. Because they held on to the faith of Abraham and comforted themselves with these visible signs of grace, all torment and torture, as Vincentius said, was a game and a pastime and, as it were, child's play for them.
Faith is such an excellent thing when God reveals Himself through His promise and a heart grasps it with earnestness and keeps it; and this very promise still resounds daily in the church: "I will be your God. For this reason the apostles and prophets have diligently reflected upon it and explained it with many beautiful and glorious sermons; they have taught how one should direct one's whole life so that one may serve one's neighbor and bring much to the knowledge of God; and when misfortune and hardship occur, one should hold on to the hope that God will help, and call upon the name of the Lord. For since He promised to be God to those who believed in Him, eternal life and joy would follow this temporal misfortune and sorrow.
Fourth Part.
About circumcision in general and in particular.
V. 9. And God said unto Abraham, So then had my covenant, thou and thy seed after thee, with their seed.
- we deal with this text for a long time and treat it with many words, which
1068 L. IV, 106-108. interpretation of Genesis 17:9. w. I, ISII-I6I3. 1069
For it is not necessary for the sake of the Jews alone, whom we do not esteem highly, but also for the sake of the consciences. That is why Paul is so diligent about this commandment of circumcision and therefore about the whole law.
And is this wisdom above all wisdom, that a right distinction may be made between the law and the gospel, and that one may be a good dialectician in this doctrine. The two are indeed different in nature, but in the struggle of the conscience it is not easy to see how far the law binds and how far it does not bind.
I.
The Jews say that Abraham was commanded by God to be circumcised, and we also confess that he, as a commander, was commanded such a sign or covenant, so that through circumcision all peoples would have a certain place and certain person, in whom God would visibly reveal Himself, and unite with the same, and thus meet and find the right God, who should not be found in any other place on the face of the whole earth.
This has been a great and high grace and blessing of God, but we must also consider the other circumstances. We see that here the persons are actually named and clearly expressed: "Thou shalt keep my covenant, thou and thy seed after thee"; item, "with their descendants. These words, because they are so often repeated and impressed upon Abraham, indicate that the circumcision was limited and set within a certain boundary and purpose, and did not apply to the Gentiles, who, as we know, are not Abraham's seed.
248 So that it is said: "Your seed shall keep this covenant with his descendants", clearly proves that such a burden is not laid on, that it should last forever. For this example and experience shows that Abraham's and his seed's descendants have now ceased longer than fifteen hundred years ago; for they have neither temple, priesthood, nor
Kingdom. What else can this be, but that their descendants and lineage have ceased and are no more? What a foolish and foolish thing it is that they still insist on circumcision, which has been commanded and imposed to stand and last for a certain and definite time, and should not be held so hard to it, as if it were an eternal and immutable law of God.
249 And such abrogation of the commandment brings with it the time itself. For since the generations and descendants are no more, circumcision is no longer necessary; indeed, a repeal or dispensation of the same law was necessary at the time it was given. For it was commanded that the children should be circumcised on the eighth day, and yet Ishmael is circumcised only in his fifteenth year, and Abraham in his ninety-ninth.
(250) And it is great wisdom to see where one should be strict about a law and where one should soften and abrogate it. Therefore it is rightly said that one should read the letters of princes three times, and the letters of our Lord God much more. A prince and a high person have other thoughts than another common man; therefore one should well move and consider what lords and princes write or speak (with princes and lords everything is high and important, but with private persons small and low): but how much more cheaply does one do this in the things which divine wisdom calls and commands!
251 Thus such words of the Lord refute all proofs and arguments of the Jews, who claim that circumcision is eternal and pretend that it must also be imposed on the Gentiles. For the Lord clearly says: "You and your seed shall keep my covenant". This covenant is of no concern to the Gentiles; moreover, he says, "in their descendants," that is, as long as their kingdom and priesthood shall stand.
252 If then this should be either a general or an eternal commandment, it would certainly not be so limited, and the Lord would not say so clearly about the bought and foreign servants in the house.
1070 n IV, 108. las. Interpretation of Genesis 17, 9. W. I, I6I3-16I6. 1071
Abraham, but would sum up in general and say of all the children and servants of all nations.
253 From this it is certain that the Gentiles, who are not of the house of Abraham, have no need of circumcision. For circumcision does not apply to all nations in general, but to the house of Abraham alone; and for this purpose it is appointed for a certain time, namely, that it should continue as long as Abraham's descendants remain. A sensible Jew, if he is any other sensible Jew, can never deny this.
254 And this very thing, that circumcision should not go over all nations, but remain in Abraham's house alone, will have grieved and challenged Abraham greatly. For his house alone was chosen to be the church in which God would dwell through this visible sign and image of circumcision. Without a doubt, however, Abraham felt a challenge from this order of God, so that he would have been concerned about the other nations that had not been in his house.
For this is what he thought: If my house alone is to be the church in which God will dwell, how will it be with the other nations? Shall they all be condemned? Will God forsake them? For this is innate in us by nature, that we cannot do otherwise, we must take care of others. So, when St. Peter hears from the Lord how he will fare, he asks John 21:21 as soon as he hears what John should do. And is this not a small question: whether those alone who have circumcision and the law will be saved, or also the others who do not have the law?
Now these words: "You and your seed" cannot be seen in any other way than as if all the Gentiles were excluded from God's grace and blessedness and if the same was turned to the house of Abraham alone and closed up in it. Such disputing of Abraham with himself, or contestation, is indicated here in short words, as also afterwards, when he says Gen. 20:11: "Perhaps there is no one here who fears God."
For since God says, "You and your seed shall keep My covenant," he will have thought: How will it be with the other nations? And was this not a small challenge, that he should look at himself and his profession alone, and not worry about others or ask for anyone?
The pope and his followers were unable to overcome such a challenge. For he had before him the way to salvation, namely faith in Christ, but he abandoned it and chose other ways than the sacrifice of the Mass, monastic vows, and the like.
Thus, everyone has his profession in which he serves God by diligently waiting for Him. A ruler who presides over and governs his subjects serves God; a housemother who waits on her children, a householder who nourishes himself with his work, a student who studies diligently serves God.
(260) Such a certain way to a Christian and blessed life has been abandoned by monks and nuns. For they thought that the works which each profession entailed were far too few, and looked around for other works that were more apparent and more respectable: thus, at the same time, they fell away from the faith and became disobedient to God.
Therefore it is great wisdom when a man does what God commands him, and does not turn to others, nor ask what they do, but only pays attention to himself and his profession. But truly, there are few of them who do this: the majority thus hold themselves, as the poet says: The farmer would gladly be a citizen, the citizen a farmer, or, as is said in the German proverb: The chickens that are in the basket would like to be out, but those that are outside would like to be in.
For very few are found who are content with their rank and profession. He who is a layman would like to be a priest, the disciple a master, the citizen the mayor, and there is almost no one who does not grow tired and weary of his profession; yet there is no other way to serve God,
1072 D. IV. IOS-U1. Interpretation of Genesis 17:9, W. I. I616-1S19. 1073
For to walk in simple faith, to be diligent in one's profession, and to have a good conscience.
Thus Abraham sees that such a law of circumcision could not be without difficulty for him and his descendants, but he accepts it in humility and with thanksgiving; but the concern whether the Gentiles will also be saved, he commands God and does not inquire about it in a presumptuous manner.
He could have had such a challenge because of the female gender, so that he would have thought: Does God not also want to put a mark on the poor women, like on our babies? But he also lets go of this concern, and is careful to do what he knows God has commanded him to do; with this hope, which he keeps in his heart, that God will not, as St. Peter Ap. 10, 34, 35, that God is not a ruler of persons, who makes distinctions among men and prefers one to another, but that he is pleased with every man of whatever nation he is, who fears him and does right. Thus the holy man overcomes such temptation.
But those who work in the vineyard all day and see that others who have only worked for an hour receive the same wages as they do, cannot overcome this challenge and therefore they come under the wrath and displeasure of the householder, because they want to have an advantage over others for the sake of working for a certain amount of time.
Thus Abraham could have thought (as there are many temptations for pious and God-fearing people): Behold, I alone am chosen with mine own to be circumcised, and God says to me that he will be my God; how then will it be with the Gentiles? will God condemn and cast them out? As the Jews say in the Gospel, "We have borne the burden and heat of the day," therefore we alone are holy. But the Holy Spirit governs him so that he does not fall into sin over this challenge, and gives him another thought, so that he thinks, "What is it to me what God wants to do with the Gentiles?
But to Mr. he imposes what he pleases, therefore I will also gladly tolerate and do such things and not worry much about others. Peter is in just such a challenge when he asks Christ Joh. 21, 21. 22. about John: "What is this? But he answered him, "If I will that he remain until I come, what is it to thee?"
So God wanted me to be a preacher, that is, he wanted me to bring envy, hatred and enmity upon myself for the sake of his word. To other people he puts on manual labor, which, when I look at them, I consider blissful; for their work is airy and pleasant to them, they live along without worries and special burden and challenge, and would not like that they should not work, or be in a quiet and idle state; for work strengthens the body and preserves health. But I, while another does his work playing like a child of seven years, must be afflicted with danger and challenge, and yet becomes a common craftsman as blessed as I am.
What should I do about it? Should I become impatient or withdraw from my profession? No, but rather I should think that God has many ways of grace and distributes it among us according to His will, but it behooves us to be obedient to God when and where He requires us, Rom. 12, 3. 1 Petr. 4, 10.
In a man's body, it seems as if the hands are much worse off than the eyes, because they have to work, but the feet have to hold and carry the whole body; and if one wants to see such a burden, they are the most miserable and afflicted limb of the whole body. For the tongue has it much better, which feels what is good for it, and is wonderfully cared for. But as it is, the gifts are various, but the unpleasantness and burden should be borne patiently, since it is imposed on everyone by God, who gives the ability and strength to bear it, and everyone should remember that Paul says in 2 Cor. 12:9, "Be content with my grace." For although the feet alone must bear the burden of the body, so have
1074 L. iv, iii-iis. Interpretation of I Moses 17, 9. W. i, isw-ini. 1075
They derive their wealth and health from the body and enjoy everything that benefits the body. Even the eyes, however splendid a limb they may be, can never be subjected to this little service, as it seems, of carrying the body. For they are different and created for a different office and service of the body.
270 That one should keep this rule by all means, that each one should stick to his profession and be satisfied with his gift, but he should not ask for others.
The monks are such fools and fools that they dare to put every man's shoes on the same last and want to govern all men according to one rule. For so they said to me when I entered the monastery: As it has been done to me, so shall it be done to you. But how much better says Augustine: "Each man is not to be measured by the same yardstick, for one is not always equal to another in strength and health.
Such would be an arithmetical calculation and proportion, that the eyes and feet, because they are members of one body, should also bear the same and equal burden and work; but it makes a wicked regiment and abolishes all order. Therefore, in such worldly household and regimental affairs, one must lead and need the geometric proportion directed to each one's ability.
But the arithmetical proportion and calculation applies and is kept in the Kingdom of Heaven: there everything is divided equally among those who are unequal. For as I have just said from the stories of the apostles in 10:34, God is not an observer of persons; He finds us all sinners, even though one is more careful, wiser, more understanding and more moral than the other.
274 And because reason has great regard for such gifts, it considers God to be unreasonable in distributing His grace equally; just as those in the Gospel who labored more boast that they bore the burden and heat of the day, and are displeased that those who labored only one hour received equal reward with them.
But the pious patriarch Abraham does not do so, but is without all glory,
Defiance and hope, marvels at God's counsel and praises Him. He does not say, "Why is circumcision imposed on me and not on the Gentiles? Indeed, why is it not imposed on my brother's son Lot, who lives not far from there, and on his family? but he is glad that they are of one faith with him, and therefore bears the burden that is especially imposed on him with the greatest willingness as a special sign of divine goodness and grace, which, although the Gentiles do not have, he knows that they are in grace, just as he is, if they believe.
276 As will follow more clearly hereafter; for those of Sodom and Gomorrah did not have circumcision, and yet Abraham hoped that fifty righteous men would be among them. If then circumcision, at the same time that it was most promoted by the patriarch Abraham, and went on in pregnancy, was not imposed on the Gentiles, nor on Abraham's friend Lot; yea, that is still more, if Abraham himself, while he was yet in the foreskin, became righteous: what then do the wretched Jews pretend, that the Gentiles also should be afflicted therewith?
Therefore this is the decision, that each one should look at his profession and follow it. It may well be that Anthony and others who lived in the desert were pious people, but you would be committing a great sin if you were to leave your profession and, following their example, hide in a corner. For God has commanded you to do many other things, namely, to be submissive and obedient to your parents, your authorities and your disciplinarian.
278 Thus, before the Lord Christ's coming, the calling of the Jews was to be circumcised, and they were to follow it and not impose it on others.
Now this common profession is that one should not be circumcised, but should believe in Christ and be baptized in his name: whoever does this, let him do hereafter, in whatever state he may be, father, mother, authority, 2c., what he is commanded in his profession, and he will be saved. Now follows the law itself of circumcision.
1076 L. rv, 114-na. Interpretation of Genesis 17:10. II. W. 1. 1W1-1W4. 1077
II.
V. 10, 11: Now this is my covenant, which ye shall keep between me and you, and thy seed after thee: Every male among you shall be circumcised. And ye shall circumcise the foreskin of your flesh. This shall be a sign of the covenant between me and you.
This whole text has five main parts: First of all, God calls for the circumcision of infants, from which it follows that females are excluded from this law, as are the Gentiles, who are not Abraham's seed nor in Abraham's house.
The word mul is ambiguous, Ps. 118, and means to cut off with the sword, as for example the trees are used to be cut off. To make the matter clear, he adds that the foreskin of the flesh is to be circumcised, so that the remaining members of the whole body remain unharmed. And this is the other part of this text, that God has chosen this part of the body alone.
Thirdly, after the female sex, the Gentiles and all the members of the body without the foreskin are excluded, the eighth day after birth is appointed for circumcision.
283 Fourth, the purchased servants also come to Abraham's seed, and those born in Abraham's house he also calls circumcised.
Fifth, he makes a promise and threat to this law. The promise is this: "I will be your God." The threat is this: "If a child is not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people. For promises and threats meet together externally or worldly and theologically. "If thou wilt enter into life," says Christ, Matt. 19:17, "keep the commandments"; with this he includes the threat that he who does not keep the commandments shall enter into hell. In a worldly way one says: If you want peace, honor the sword. Such a promise contains in itself this threat that those who do not honor the sword shall perish by the sword.
For this reason the ancient teachers said that in all his sermons a preacher should pay attention to these four things, namely, that he set vice and virtue, punishment and reward, one against the other. And if this had not been so badly said, they would also have kept Christ. For the law deals with these four things: with vices or sins against the law; with virtue and obedience to the law; with punishments of sins against the law, and rewards of virtue and obedience to the law. But such teaching does not make Christians. For it is a teaching of the law that does not lead to perfection. But the gospel of grace must be added, and only then will a perfect Christian be made.
286 That the Lord alone is said to circumcise infants, the Jews give as a reason that there is no other member of the human body that the body can do without. But I have said that this shows the deepest blindness in which the Jews are.
This is the real reason, which the history of the holy scripture brings with it, that God wanted to condemn the man, not the woman, because the man had sinned. For if Eve had been alone and Adam had not consented to her sin or punished the woman, he would have escaped punishment: but because he consented to the woman's sin, he is a cause of harm and is justly brought to punishment by circumcision; but the woman is let go, who nevertheless also bears her share of the punishment.
Thus, God shows with the circumcision, which He only imparts to the males, that the original sin was inherited from the first father Adam to the entire human race; as St. Paul Rom. 5, 12. everywhere only says of Adam that sin came through him, but of Eve he remains silent.
289 As to the question of women, who are the other part of the human race, item, of infants who die before the eighth day, I have said above, and Peter Lombard also deals with this question, how women are saved without circumcision. For on this is
1078 iv, ue ii7. Interpretation of I Genesis 17:10. 11. W. i. i "2"-1"27. 1079
It is easy and simple to answer: The law excludes the women themselves and says only of the males; therefore the women, if they are not circumcised, do not sin against this law, just as also the small children do not sin, who do not live to the eighth day. For the law enjoins circumcision only on those who have reached the eighth day after their birth.
(290) Therefore the women and the young children who die before the eighth day are excluded from circumcision, but they are not excluded from the blessedness and faith of Abraham. Therefore the uncircumcised women dwell in wedlock with circumcised men, and both are blessed in the faith. Thus Ruth, who followed Naomi, her sister-in-law, says: "Your people are my people, and your God is my God", Ruth 1:16. Although she was not of the holy people, for she was a Moabitess, she nevertheless became blessed, because she clung with faith to the God of Israel.
- the women have for themselves a circumcision hard and difficult enough, of which Moses 1. B. Cap. 3, 16. says: "You shall bear your children with pain"; there they are circumcised until death, and this saying says of God's wrath and grace: the wrath is in the word "pain"; but grace in the word: "You shall bear."
For although the female gender is also condemned for the sake of the original sin, it is not completely abolished or perishes: and such a burden and punishment is not laid upon Eve alone, but upon all women who give birth. Therefore the holy women comforted themselves in their pain with these thoughts, that although such pain was a certain sign of sin and God's wrath, it was also a certain sign of divine blessing, that through childbearing the human race is increased and the Church of God is built up again.
For if God alone had wanted to be angry and punish and not forgive and show mercy, He would have said: You shall remain barren, or: I will create a new Eve, who shall not be a sinner, but holy. But the merciful and gracious God does
such, but gives such words of his grace from himself: "You shall bear children." But so that sin would not go unpunished, he adds, "You shall give birth with pain and anguish."
294 Since Eve was comforted and assured by this word, she received certain hope of blessedness, since the holy seed was also promised, and the blessing was left to them that they should bear and multiply: which blessing God did not revoke, even though He may have retracted it a little by adding pains to it, which would not have been in the perfect and uncorrupted nature.
295 Hence it has come about that the holy women at all times have considered childbearing to be a great sign of divine grace; and Rachel is thus impatient with her husband, since she says Gen. 30:1: "Produce children for me; if not, I will die." For she indicates that she must die of sorrow, seeing that barrenness is a sign of divine wrath. And in the 127th Psalm, v. 3, the children are gloriously praised: "Behold, children are a gift of the Lord, and the fruit of the womb is a gift," that is, the Lord's gift and gift. Such is a glorious name, that children are gifts of God.
For this reason, 1 Sam. 1, 10, Hannah laments so miserably; and Elizabeth, John's old mother, leaps for joy and boasts Luc. 1, 25: "The Lord has taken my shame away from me. Therefore, barrenness was considered a sign of wrath, but fruitfulness was considered a sign of grace at the time when the world was still more pious.
But since the marriage state has fallen into abuse and fornication has become more and more prevalent, what was left of this blessing has been obscured from year to year, even among the Jews; as even today one finds many such misers who consider many children not as a blessing, but as God's punishment and misfortune.
The holy women, however, have always considered this gift, if they have been fertile, as a great honor; just as, on the other hand, they have considered barrenness as a sign of wrath.
1080 HV.I17-NS. Interpretation of Genesis 17:10. II. W. 1, 1827-1830. 1081
nes, shame and disgrace. That it is no doubt, this challenge, that she saw and found out that she was barren, will have almost worn out poor Sarah, that she will often have had to comfort Abraham. So the female gender is condemned by this painful punishment, but therefore the blessing is not completely canceled.
299 Although women's limbs are condemned to punishment, they are not condemned to infertility. And this is also done in the circumcision of males. For this purpose, males and infants are required, and by circumcision of the foreskin they are told that their birth is condemned and full of sin: and yet this consolation is found: "I will be your God.
Thus God presses and strangles His church according to the flesh with the cross, and yet makes it righteous and blessed according to the spirit through faith; so that promise is set for punishment, and comfort for terror, so that godly and pious people may know how to comfort one another in trouble and misfortune.
The holy fathers, however, saw what misfortune and misery had befallen the entire human race because of sin; therefore they humbled themselves, and they conscripted and forced the lust of their flesh, and then they consoled themselves with the kindness and grace of God, that even in wrath and punishment He had left a blessing after Him. This much is said of the fact that circumcision was imposed only on the male seed.
- But that God means to circumcise the foreskin in the flesh, and to let such a law pass over this lewd member, as we call it, which belongs to the discipline and increase of the whole human race, and does not rather mean to cut off either a piece of the ear, or of the lips, or of the hair, or of the beard, which are honest members, and of which one is not ashamed before men: of this Peter Lombardus disputes, namely,
that God wanted to indicate that more abuse and disobedience would be committed with this limb than with the others. But how this is interpreted, others may judge.
For the origin of all sins is that the hearts are full of ungodly thoughts and unbelief, therefore not only this, but all the other members of the body are abused: and if one wants to compare one with the other diligently, will one not have to say that with the tongue many more sins are committed, and the eyes and ears awaken many more disorderly lusts?
This is why this cause is better: this member is a member of the discipline and increase of all flesh and was created for the sole purpose of producing children; therefore God takes hold of it and calls it to be circumcised, so that He may show us and keep before our eyes the original sin that is innate in us and grows up with us, and not the common or real sin.
This is the reason why the male is condemned in this limb, because it is called a male; and yet this is not a true condemnation, but rather a threat and sign of wrath. For since it can be seen as if God condemns the whole member, he still preserves its use. Such a cause is brought about by history and is consistent with other works of God. For just as he condemns childbearing and pronounces it blessed; just as he kills and gives life; just as he threatens and promises at the same time: so he condemns the male member and at the same time preserves it through circumcision. For in his counsel and works he is marvelous.
The mystery of the incarnation of the Son of God is also revealed. For the sake of the only virgin Mary, from whom Christ was to be born, God spares the entire female gender and requires only the males for circumcision. For if there should yet come a woman who would give birth without a man, for the sake of this God spares the entire female gender, and places this law, which is foolish in the eyes of reason, on men alone.
- so circumcision is such a
1082 L.IV, U9-121. interpretation of I Moses 17, , 10. II. W. 1, 1630-1K32. 1083
sign, in which God exemplified the whole theology, namely, sin and grace in the male and female sex. For circumcision of such a secret and dishonest member not only reminds us of sin, that we are by nature children of wrath, and have sin born with us, but there is also grace in the fact that not the whole member, but only a small part of it is shortened and circumcised, and childbearing, necessary for the church and the police, is preserved and left as a blessing.
308 So also in the female gender, to whom circumcision is not imposed, is a sign of grace. For it is signified that he shall be born of a woman, by whom circumcision shall be abolished, and we shall be saved from sin and death. The Jews understand none of these mysteries, but we must diligently search them out and know them.
Of the third part, this is the question: Why did God want the infants to be circumcised on the eighth day? And Peter Lombard and the scholastics also deal with such a question with great diligence, as they make themselves believe. But I think that such a question should be cut short. For what is it to me why God willed it thus, since we have enough to know that he willed it thus? For one should neither inquire nor ask about the causes of God's will, just as one should not inquire about the causes of His wisdom, omnipotence and goodness. For all such things are inscrutable and incomprehensible, and it behooves us human beings not to ask why God creates this or that, but to be obedient to him in what he commands us.
This is the simple and right answer to the question, which we can use against the rebellious spirits, and who presume greatly on their wisdom. And yet, without danger of faith, one can ponder such a thing, rhyming with such and such a question, and perhaps find a cause that can be useful either to teach oneself and others or to comfort.
311 Now, however, above all else we are to
to take it as certain and conclude that because of this law of circumcision on the eighth day, the infants who die before it are not condemned. For they have not sinned against this law, neither have the women, who, though not circumcised, have been a part of the people of God.
312 Peter Lombard and other teachers argue that such children are damned, but we have here a clear text, on which we can certainly rely, that God does not condemn the uncircumcised children, nor those who are circumcised after the eighth day. But if one includes the original sin of the little children, it is a different question. But here we ask of circumcision, that this child's soul, which is not circumcised in the foreskin of his flesh on the eighth day, shall be cut off from among the people of God.
- Such a threat shall not be stretched or extended further than God Himself has stretched it. Now from this law, which speaks of the children who are not circumcised after the eighth day, it follows very well that those who do not reach the eighth day are not therefore condemned.
(314) And we know this rule, that what is well and favorably meant is to be extended and enlarged; but what is said too harshly and severely is to be retracted. We do this in this matter for the glory of God, for His nature is to forgive and to be merciful, so we do not conclude that He is so harsh and merciless toward the children of His people whom death has overtaken that they could not have obtained such a covenant. For he wants all men to be saved, 1 Tim. 2, 4.
(315) With this, those teachers who pretend that such children are condemned are to be met and the promises of God are to be extended to the utmost, but wrath and severity are to be retracted. For if this rule applies in outward life and worldly dealings, from which it is also taken, how much more shall it have force and apply here? "If you," says Christ Luc. 11:13, "who are evil, are able to give good gifts to your children, how much more shall the Father in
1084 8. IV, 121-123. Interpretation of Genesis 17, 10. 11. W. 1, 1632-1635. 1085
Heaven give the Holy Spirit to those who ask Him?"
- date Let us not dispute about the children who are not circumcised before the eighth day, but entrust them to God's divine goodness and grace. But let us dispute about things that are not uncertain, inexperienced, and unconscious to us, but are revealed and commanded to us in God's Word. What God does with others, we should not worry about; but we should hear Christ, as God the Father commands us from heaven, Matth. 17, 5. and let the mysteries of the divine majesty, which God has not revealed to us in His word, pass by and not try ourselves at them, so we will not run into them and be overthrown.
For this reason Jesus admonishes Sirach Cap. 3, 22: "Think not beyond your ability"; for to inquire into the divine majesty is not commanded of us, nor is it of any use to us. For "he who inquires into difficult things finds it too difficult," Proverbs 25:27. For God, as I have often said, is incomprehensible in His essence, and dwells in a light, 1 Timothy 6:16, where we cannot come even with thought; and one who wants to inquire into His judgments does nothing else but strive after impossible things.
318 Therefore, we should rest in God's word and keep quiet, hearing what He promises or threatens us. Mail can do this with benefit, as the 1st and 119th Psalms teach. But all the other things that are not revealed to us in the Word should simply be left aside, because they cannot be tried without danger and harm.
- I gladly speak of this much and often, for it is a doctrine that is very necessary for the sake of original sin, for Satan's sake, and for the sake of nonsensical spirits. For if Adam had followed this rule, he would not have fallen into sin. But because he deviates from the word and commandment of God, which he had given him, and listens to the devil talking about the reasons why he is forbidden to touch the tree of the knowledge of good and evil, he is plunged into sin and death. For he should not have asked or thought about the cause of such a commandment; for
This is to judge the will of God, to search His ways, which are unsearchable, and to reach for His judgments, which are incomprehensible.
And I have no doubt that Lucifer will also have fallen into a similar sin, that he has wanted to inquire and know more than is due to him about the unknown God, that is, the God who has not been revealed through the Word; for what he is, what he does, what his will is, is not mine to know; but that is my business, that I know what he has commanded, what he has promised, and what he has threatened. Now if you diligently pursue such things, you will find God, yes, God Himself will draw you to Himself into His bosom: and if you fall out of it again, that is, if you will presume and presume to know anything about the things revealed in the Word, you will fall into the abyss of hell.
That is why that hermit said rightly: If you see a young monk going up to heaven, and now he wants to put one foot in heaven, withdraw him as soon as possible: for when he has put both feet in heaven, he will find and see that he has not gone to heaven, but to hell.
322 This is not meant in any other way than that we should restrain our pride and keep within the limits that God has set for us. For He did not want us to float in the air, but to walk on the earth; He also wanted us to learn His word diligently, and not to take thoughts of things that are too high for us. He willed that we should follow his word and commandment, and not ponder rashly why he had commanded this or that this way or that. And because Adam and Eve undertake to inquire such things, they are lost; for thereby they sit down in the place of God, the Creator, and forget that they are creatures and creatures of God. As Satan says to them in Genesis 3:5: "Then you will be like gods," and not creatures who have to worry about doing God's bidding; but you will be gods yourselves, judging God and doing other things that are proper to God alone.
108k L.IV, ILS-1N. Interpretation of Genesis 17, 10. II. W.I, ISM-ISW. 1087
323 O the unholy godhead, which Satan put on us through sin, and dealt with it alone, that we despised God's commandment and promises. Therefore this is the right and powerful original sin, if one wants to become gods, and we should fight and contend against such a plague all our lives, and say with St. Paul 1 Cor. 2, 2: "I know nothing but Christ crucified."
324 It may happen that some of you will read such disputations of the followers of Peter Lombardus, so learn this from me and do not follow these disputations, but remain with your churches in the promises and commandments of God, so that you do not become gods through Satan's poisonous promises: let God know what is good and what is evil, and you remain His humble creatures.
(325) Therefore, as far as the question of the infants who die before the eighth day is concerned, I know for certain that they are not condemned by this law of circumcision. But to this question, what God will do with them, I answer that I do not know. If they reached the eighth day and were not circumcised, they did not belong to the people of God; but if they die before the eighth day, such belongs to God's judgments, of which I know nothing, and which are far above me and too high for me, without only knowing that God is gracious and merciful. These good things he has made me know, for these he teaches in his word; but the other things he has not made me know.
Thus we remain on the road that God Himself has shown us through His commandments and promises. In this way it is impossible to err, since others who take this road and want to go straight to God in His divine and omnipotent being will be overthrown and oppressed, for it is not good, as Solomon says, to eat too much honey, Proverbs 25:27.
327 Therefore, this is the first answer to this question, why God wanted the children to be circumcised on the eighth day, namely, so that it would please Him.
thus pleased. After that, other credible causes can be indicated, which are without danger, namely, that God spared the infant's weakness, as it would have recently been harmed by the pain and labor in childbirth, so that it would not die.
With this, God's kindness and great mercy is also praised here, that He so warmly takes care of the little children and cares for them, that He does not burden them with circumcision until they have come to some strength and can endure it. So we have here also an example that the 30th Psalm v. 6. says: "He desires life"; item Ezk. 18, 23.: "God does not want the death of the sinner."
329 And although such a cause is made from history and the text itself, it serves to praise and extol God's grace and mercy for the preservation and increase of faith in the pious: just as this again, that in the flood and destruction of the Sodomites the little children also perish, serves to frighten the godless and impenitent.
330 The spiritual interpretation or cause, of which Peter Lombard and the other teachers say, is to suffer. For this reason, they say, circumcision is appointed for the eighth day, so that in the resurrection, which is signified by the eighth day, we may be fully circumcised and clean from all sin.
Not only do we not reject these thoughts, but we confirm them as Christian and masterly conceived. For according to the secret interpretation, the eighth day means the future life. For Christ lay in the grave for the Sabbath, that is, the whole seventh day, and rose again on the day following the Sabbath, which is the eighth day and the beginning of the new week, after which no day is counted. For Christ with his death ended the week of time, and on the eighth day entered into another life, in which no more days are numbered, but is one and the same eternal day and not night.
1088 ". IV. iss-irs. Interpretation of Genesis 17:10-13. w. i, isW-isii. 1089
This is wisely, masterfully, and Christianly conceived, that the eighth day is an eternal day; for when Christ rises, he is no longer under days, moons, weeks, or any other reckoning of times, but in a new and eternal life, which beginning is seen and counted, but there is no end to it. And in the same life the right circumcision will be fulfilled. For then not only will the foreskin of the heart be circumcised, which is only done in faith, but the whole flesh and its whole being will be cleansed from all its infirmities, ignorance, lust, sin and filthiness, so that it will henceforth be an immortal flesh.
This secret interpretation is also a prophecy that after Christ's resurrection a spiritual, right and perfect circumcision will begin, which will be outside of all time in an eternal life; for in the holy Scriptures the seventh number of time signifies purpose and revelation; for when one has come to the seventh day, the number is repeated from the beginning.
For this reason those who wrote of the times and ages of the world divided it into seven ages, as into seven days, by which the week of this temporal life is closed. The first age is counted from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to Moses; the fourth, from Moses to David; the fifth, from David to Christ; the sixth, from Christ to the end of the world; the seventh age, they say, is that of the sleeping, perhaps following the example of Christ, who rested in the grave on the Sabbath. Every man may keep such divisions according to his own pleasure, for they are not to be accepted as articles of faith. The eighth age will be the resurrection to eternal life.
V. 12, 13: Every child that is eight days old you shall circumcise among your descendants. In like manner also shall all that are born of your household, or that are bought of all strangers, which are not of your seed. So shall my covenant be upon your flesh for an everlasting covenant.
This belongs almost to the fourth part of the commandment of circumcision, for we have divided this whole text into five parts above. But here God explains Himself and indicates which persons are to be circumcised, and makes three different kinds of males.
336 First, he calls the child born of Abraham's tribe, that is, born of Abraham's flesh, with the tribe of Abraham itself. Second, the babe of Abraham's seed and born in his house. Third, the male or female child not born in Abraham's house but bought into it.
Such a difference in the clear interpretation of the persons is a certain proof that circumcision does not concern all males. What kind of nonsense drives the Jews to pretend that the Gentiles must also be circumcised?
Secondly, this text shows that the ranks in this life are unequal and diverse. If one wants to reckon according to fortune and dignity, the status of a householder is much better than that of a servant, and that of a freeman much better than that of a serf. But since God commands that all of them be circumcised without distinction, and testifies by this circumcision that He wants to be their God, it follows that those who are distinguished in the world on the basis of class and are unequal to one another have the same honor and grace before God and are equal to one another.
- Therefore we should not exalt ourselves above others, because we are above them with our status; but we should recognize that there are various graces, various and unequal statuses in this life, but that God is all Gods at the same time, whether they are servants or free, rich or poor, if they only keep the word and persevere in the faith.
- This is a useful doctrine, from which it is proven that there are various classes in this life, and it also proves and explains God's mercy, who at the same time has mercy on all and does not reject anyone, whether he was born from Abraham himself or from Abraham's household, only that he also believes according to Abraham's example.
1090 iv. 128-150. interpretation of i Genesis 17:14-16. " i. i "i-is". 1091
V. 14 And if a child be not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people: because he hath not kept my covenant.
God adds this threat so that this sign of grace, which was not only considered small but also foolish, would not be despised. For however small and contemptible this ceremony may have been in appearance, it was nevertheless established for the salvation of many, not only of the circumcised, but also of those who would believe from among the Gentiles.
- Further it is asked here: Whether this text is to be understood by the civil or spiritual extermination? And some say that Moses is speaking here of civil extermination, namely, that a child who is not circumcised should be excluded from the police and be set apart from the sacrifices, and have neither the laws nor the freedom of this people to enjoy. But this interpretation is wrong, and proves that such teachers never understood what God meant by circumcision.
343 Therefore these words are to be understood of spiritual extermination, which does not concern the Gentiles, as I have often said, for although the Gentiles are excluded from circumcision, they are not excluded from the blessing, if they believe with Abraham.
- But over this faith the Jews also needed bodily circumcision, or, if they despised it, they were never God's people, and not only not in the community or police of this people, but also excluded from the blessing which the promised seed should bring to those who were circumcised. Heaven was closed to them, their sins were retained, and their reward was hell and eternal fire. This may be called being cut off from God's people.
345 And this judgment, as I also said above, does not apply to children who died before the eighth day. For even though they have original sin, the gracious and merciful Lord will not let them die before the eighth day.
God will find a way to deal with other sinners that will help them. But as far as this threat is concerned, they are free from it, because they have not sinned against the law of circumcision. The guilt of their birth or original sin remains with them, but not the guilt of circumcision.
346 This is also to be understood of children who have not been circumcised because of the negligence or disobedience and malice of their parents, or of those who still today among us do not want to be baptized; as there was a constant rumor about Pope Clement the Seventh that he had never been baptized. Such children should be entrusted to his goodness and grace, who will know how to deal with them according to his mercy. For what fault can these little children have in this law, which either die, or are neglected by ungodly parents? Therefore, let them be commanded to God in His goodness and let no one condemn them, as the scholastics condemned them. This is enough of the fifth part of this text. Now let us see what follows about Sarah.
Fifth part.
Of the promise made to Abraham concerning Isaac, and of the joy that Abraham had in it.
And God said again unto Abraham, Thou shalt no more call thy wife Sarai, but Sarah shall be her name. For I will bless her, and of her will I give thee a son: for I will bless her, and nations shall be of her, and kings over many nations.
347 We have now dealt with the commandment of circumcision, and have seen how God has so limited it that He has excluded from it not only the Gentiles, but the entire female gender, as well as the males who die before the eighth day. Therefore the Jews rage and cry in vain, claiming that circumcision is common to all peoples and to the Gentiles.
1092 iv, 130-122. interpretation of i Genesis 17:15. 16. W. i. i "s-ists. 1093
both of them and of the Jews. This is also the name of the member of the body that should be circumcised; therefore the priests of Baal circumcised and tore their bodies in vain, 1 Kings 18:28.
348 And such a law was taken away when Christ came. For circumcision was not given to be a perpetual law, but to keep Abraham's seed together by such a sign, until Christ should be born of him. Now that he is born, not only circumcision, but the whole law with all its ceremonies and services, has ceased.
I.
What follows now belongs to the explanation of the promise of Christ, because it has become brighter and brighter. At first, Abraham had doubted that he would not have an heir, and he was suspicious that if he died without an heir, his servant from Damascus would claim the blessing. But then he was assured by God's word that an heir would be born from his womb. Since such a promise had been explained to him and made certain, he was challenged by Sarah's age and infertility. So he follows her advice and lies down with Hagar, his maid, and begets Ishmael from her, whom he completely believes to be the right heir of the blessing. But the pious spouses are now exposed to this error, for Abraham is promised a true heir from the old and barren womb of Sarah herself.
After some time the promise is passed on to Jacob and not to Esau, and since Jacob now has twelve heirs, the promise is given to Judah alone. Finally, David is named to be the heir of the promise, of whose house was the blessed Virgin Mary, the mother of Christ, who was the end of the law and circumcision.
351 Therefore the Jews, with their insisting and arguing, are judging that circumcision
eternally and shall pass through all nations. For a time it was needed as a visible sign for the children of God to see, for them to be found who would hear and worship God; as before, before circumcision came, instead of a sign for the Gentiles to gather, there were the sacrifices of the fathers.
Such signs, that God has revealed Himself to the world, are to be esteemed above all other miracles. For even the Gentiles heard God speak through His servants and instruments, and were saved when they believed the word. Therefore, the grace and mercy of God is greatly praised in that he did not let the human race go astray and stray in its thoughts, but presented public and visible signs to those who feared him, so that they could come together.
For this cause Abraham and all his posterity were circumcised, that the Gentiles also might be brought and obtain salvation: therefore we give thanks to a gracious God, that He hath thus manifested Himself at all times, and hath gathered Himself a church.
354 And all this also goes against the blindness and darkness of man's statutes; for reason seeks God through innumerable errors and thinks to find him in its ways and ways. Hence have come so many orders of monks, each of whom thought that he was closest to God. That is why so many services and works have come, which each one undertakes in vain. For God does not want us to lack and err in our thoughts, but He shows Himself to us not only in the invisible thoughts of our hearts, but also with such signs and images that can be seen, felt and grasped.
As in the New Testament, such signs are baptism, the key and the sacrament of the altar, and whoever uses them in faith does not believe in vain, nor lack God, but hears and finds Him with certainty.
356 Therefore we should learn such signs.
1094 rv. iW-iZt. interpretation of Gen. 17:15, 16. w. 1, 1618-1651. 1095
follow them and keep them with the highest diligence. God says 2 Mos. 20, 24. to Moses: "In which place I will establish the remembrance of my name, there I will come to you." That is why one looks in vain for other places, other services, statutes and precepts. For God cannot be found in them. But where he himself makes a memorial of his name, that is, where his word goes, he does not come with a curse but with a blessing.
This should be diligently impressed upon the people against the terrible ravages of Satan, who does not cease to seduce the world, and adorns himself in a divine and angelic guise, so that he may obscure us, or completely remove from our sight the most consoling and lovely signs of grace, so that God has revealed Himself to the human race.
Therefore, we should thank God from the bottom of our hearts that we can hear His word, see His signs and use them. But, unfortunately, they grow old by habit and also become disgusting, like a food that one eats every day. And we think much more of a black or white cap and such foolish works of men, devised and put on without God's word and commandment, than of such sure and undeceiving signs of God's eternal grace. Therefore, the world is worthy of being sunk deeper and deeper into error and danger for the sake of this greatest ingratitude. But now let us hear what God says about Sarah.
Just as God changed Abraham's name for the sake of the promise of blessing, so He also changed the name of Sarai. This name is derived from the word sarab, which means to rule, to struggle, to fight, to overcome and to conquer. From there also the name Israel comes, because Jacob had wrestled with God, Gen. 32, 28. Thus Sarah is called a fighter, fencer, woman or princess. The letter i, added at the end, is a possessive pronoun and means Sarai in Latin Domina mea, as the Italians say, Madonna Misersi, my wife. For the Hebrew word, of which Sarah is made, means to fight, therefore
it also means to rule, to overcome, to govern. Therefore, the name Sarah is such a word, as with us is the word woman, which means not only a woman, but also a housemother, who rules the house, food and servants.
(360) Just as God calls Abraham Father by a new name, so that he alone may possess such a name of fatherhood for the sake of blessing, so Sarah is called a woman and a ruler of the house, so that she alone may be a mother of many and innumerable generations in the Church.
So that with this name the unity of the church is praised. For God does not want to have many and diverse churches, therefore He brings all the churches together in such a way that they have one father in Abraham and one mother in Sarah; so that as there is one God, so also one church is gathered from many kings and peoples, whose father is Abraham and whose mother is Sarah.
So at the same time there was no church apart from Abraham's house, and yet in Abraham's house there was not only Isaac, but also Ishmael, yes, also servants bought from the Gentiles, yes, also women, virgins and wives, who all belonged to this church and were one of God's people with Abraham's seed.
Thus Christ says in the New Testament, Matth. 23, 8: "You shall not be called Rabbi, for One is your Master, who is in heaven. And Sanct Jacobus Cap. 3, 1. says: "Do not forbid anyone to be a teacher." For God does not want many masters or teachers and the church to be in many houses or families: not that there should not be many persons, for Christ had twelve apostles and there was a great company of prophets among the people of Israel, but that each one should not presume to make a church. So that such sayings are said against the heretics. As if Christ wanted to say: "Do not tear my church apart and do not make me a church; as Paul also says 1 Cor. 1, 10. ff: I will that as there is One God, One Christ, One Baptism, so also there be One Father Abraham and One Mother Sarah.
- well, the promise, so here Sa-.
1096 iv, 134-is". Interpretation of Genesis 17, 15. 16. W. i, issi-iss4. 1097
rah is immeasurable and inexpressible. We, however, who read such histories of the Old Testament with certain courage and carelessness, do not soon see what is particularly shining and important in them. Paul, however, has studied them diligently, which is why he excerpts this text in a very masterly way. "Abraham", he says Rom. 4, 19. f., "was not weak in faith, nor did he look at his own body, which was already dead, because he was almost a hundred years old, nor at the dead body of Sarah. For he did not doubt the promise of God through unbelief, but grew strong in faith, and gave glory to God, and knew in all certainty that what God promises, He can also do. That is why it is counted as righteousness for him. Now this is not written for his sake alone, that it is counted to him, but also for our sakes, to whom it shall be counted, if we believe on Him who raised our Lord Jesus from the dead" 2c.
St. Paul takes into account the fact that the promise is still in the word alone, but the thing itself is not yet present anywhere. That is why these two pious husbands and wives were not a little concerned. For what could they have taken away from a dead body, which was also unfit for birth by age? For Sarah was like a dead corpse, from which no fruit nor inheritance was to be hoped.
For this reason, this history, among others, presents us with a likeness and image of the resurrection of the dead; since from a dead body comes not only a fruit, but also a male fruit, which is made a father of many nations, kings and peoples. Therefore, this is an excellent history, in which one should especially look at God's word, that God speaks so much and so kindly to Abraham that whoever reads it must almost forget the divine majesty and think of God as a guest or a common friend.
367 Furthermore, it should be noted that these promises, which the Lord makes to Abraham here, include and conclude the Lord Christ, even eternal life, whether or not they read as if they were saying
not from Christ, but from Isaac. Therefore Paul says to the Romans in v. 23, 24, that these things were not written for Abraham's sake, but for ours, who also like Abraham should believe. For the temporal promise is like a nut that closes in on itself and covers Christ and eternal life as a kernel. For this reason the shell or bark, in which the kernel is decided, is broken when Christ comes, that is, the temporal promise ceases and the spiritual takes its place.
Now Abraham saw not that these promises were fulfilled. He saw his son Isaac and the grandsons born of him, Esau and Jacob, but Sarah died before Jacob and Esau were born. But what is this, someone might say, compared to such glorious and magnificent promises, which were not made to Abraham and Sarah, but to their descendants?
Almost all of us have such thoughts, and such annoyance strikes the Jews most of all, who see only the shell, but the core, that is, Christ and eternal life, which is hidden in this shell or rind of the bodily promise of the land of Canaan and Abraham's lineage, they do not see.
The Holy Scripture shows clearly enough that the bodily and temporal promises include the eternal and spiritual ones. For we were not created like cows and donkeys, but were created for immortality and eternity. Therefore, when God speaks to us through the promises, he does not speak to us solely for our temporal needs, nor does he provide only for our belly, but he wants to preserve the soul so that it does not perish and give it eternal life.
Therefore the outward promises are like the shells around the nut, but the real core is Christ and eternal life. For God, who promises, does not speak to donkeys and oxen, as Paul says in 1 Corinthians 9:9, "Does God care for oxen?" but to the understanding creature, created in His image, so that it may live with Him forever.
1098 v. iv, is^-138. interpretation of I Moses 17, 15. 18. W. i, IW4-IM. 1099
The temporal promises are like nuts or apples to entice children, for by the temporal promises we are also enticed and provoked to love eternal things and to cherish and keep the hope of immortality within us. God does not give me bread and water so that I may eat and drink like a horse or a donkey, in whom there is no understanding, but so that I may recognize His goodness from such a bodily gift and take comfort from it in other needs as well. For if God does not give you more than a straw, he wants you to know that he is an eternal God of unspeakable goodness and grace. If you believe this, you have eternal life.
- Even though Abraham did not see such promises during his life, he believed God; therefore he had eternal life and could not die, but is still alive. For he believed God, who promised him kings, nations, and a son who would be heir to the blessing. Therefore he closed his eyes, and with faith surrendered to those things that are dark and gloomy to reason, in which he found eternal light.
In this way, the promises should be expanded, so that although they speak only of temporal things, we nevertheless direct and point them to eternal life for the sake of the person who speaks them, for he is eternal and also attracts us to him with physical things, so that we should believe him. But he who believes God lives eternally, for he is not an ox or a donkey, but he understands, sees and recognizes that God is good. Such knowledge is eternal life.
But here we must still dispute a little with the Jews. They cannot deny that this temporal promise has already come to an end, for the husk has been loosened and broken, and the chaff or husks have been threshed out of the grain and wheat; as John the Baptist prophesied in his sermon that it would come to this, Matth. 3, 12. For the nut had to be broken and the kernel brought to light; and now fifteen hundred years have already passed, in which
at which time they had no king, nor any certain place. Their worship, however, after the temple was destroyed, was also completely abolished.
Now I ask them: What other signs do they have of this promise made to Sarah and Abraham? For the fact that the Jewish people have been completely destroyed, and that they are scattered throughout all the countries of the earth, does nothing for them; for God promises Abraham a kingdom here. Now we understand such a kingdom, in which is a people and regiment in a certain place and everything else that belongs to a people or order and regiment of a people. For a bunch of highwaymen cannot be called a kingdom, even if they raise up a head among themselves and keep themselves in a certain place. For in a kingdom, as in a man's body, there are various offices and services, all of which are directed to the end that a whole and healthy body may be prepared and ordered. But a body that is cut into pieces and torn, on which neither the hands, nor the eyes, nor the feet can do their work, is much more cheaply called a dead carrion than a body. So now the Jewish people is like a carrion, not a kingdom, as they must testify about themselves. For what did they have that could be compared to the people that existed before and after the Babylonian prison until the birth of Christ?
What shall we say to this? God does not lie, and His promises are true, certain and firm. They do not promise Abraham that any mob or despised multitude of people shall come out of him, but kings and nations. Where then has such a kingdom remained these fifteen hundred years? Where have their fathers' laws and order, their worship 2c. remained? What are the Jews of this day but a body miserably torn and torn and scattered throughout the world? For they have no certain place, no offices, which are necessary for a regiment and police, but they are servants and feed themselves only with sins. So it follows that either God must lie in His promise, or the Jews must no longer be God's servants.
1100 L. IV, 138-140. interpretation of Genesis 17, 15. 16. w. I, 1657-1659. 1101
people, but are rejected by God and are outside the Church.
Therefore this promise confirms and assures our faith that we can be sure that after the Jews no longer have a kingdom and the shell is broken on the nut, Christ must necessarily be revealed and the multitude of the Gentiles must come in the place of the Jews.
For the promise made to Sarah cannot lie: "Kings and nations shall come out of you. Tell me now, where have the Jews had a united king or prince these fifteen hundred years?
Experience itself must testify to this, that they have often tried to help the people and the kingdom, but it has gone very badly for them. So they were supposed to have the land of Canaan in their possession. But because they came and were scattered throughout the world in the most miserable servitude, the work and the experience itself testify that they are no longer God's people nor Abraham's seed, to whom God promised kingdoms and also gave them until Christ's future.
381 That they are still stubbornly hoping for a kingdom and for the return of the land of Canaan is completely nonsensical and does not help them. First of all, they have no promise of it, so they hope in vain. Secondly, it is not possible that they should return to the land of Canaan, from which they have been exiled longer than they have lived there. But what kind of promise is this that remains unfulfilled much longer than it is fulfilled?
382 Because they are out of the land of Canaan, and yet keep the circumcision and the law, they also do evil. For they shall not use the law anywhere else but in the land of Canaan; therefore circumcision, as well as all the law, should not stand longer than the people and their descendants lasted, and they kept the possession of the land of Canaan.
383 Therefore, as I have said, this promise is part of it, so that our faith may be
and the stubborn and stiff-necked mind of the Jews is met and resisted. For this we say, that long ago, while their kingdom and police still stood, the promise was fulfilled, both of the bowl and of the nut, that is, the bodily and spiritual promise, which is wrapped up and included in the bodily. For out of Sarah's womb came not only kings, as David, Solomon 2c., but also nations, as the Edomites and others, who are counted among Esau's family and descendants. This is the physical promise. The spiritual one is also fulfilled, since Christ was born of the Virgin Mary.
384 And this was the right time of blessing, when the mighty heroes of God lived, namely the apostles and those who followed them first. After that, the Gentiles were found, who were Abraham's descendants and lineage because of their faith in the blessed Seed, not a fleshly or natural lineage and people, but, as Paul calls it in Romans 11:17, grafted in.
The promise also points much more to the spiritual seed, that is, to the faithful, than to the fleshly or natural descendants. And Isaac himself, though born of Abraham's flesh and blood, was nevertheless a son of promise, because he was not born carnally or naturally, after both Abraham's and Sarah's bodies were unable to bear and had died. And as we rightly call him a son of faith, not of the flesh (for if you look at the flesh, Abraham and Sarah are like two dead corpses, and yet they beget and give birth, not of the strength and capacity of their dead bodies, but of faith): so all those who believe according to Abraham's example are Abraham's seed and partakers of the blessing, whether Gentiles or Jews, circumcised or uncircumcised. This is the apostolic interpretation, which caused much envy and hatred at the time when the Jewish people still existed, because it made the Gentiles equal to the Jews, as Paul calls them Eph. 2, 19. 20, citizens with the apostles and prophets.
1102 " IV, 140-142. interpretation of Genesis 17:15-17. W. I, iWg-1682. 1103
But nowadays, after the Jews are no longer one people and are miserably scattered all over the world, it does not seem that this interpretation is so important. So we know that the promise is fulfilled. For everywhere where Christ, the Son given, reigns, there is the Church, there are kings and nations born of the faith of Abraham, who have the promise and believe. But the descendants of Abraham according to the flesh, after they did not want to accept the promised Christ, are rejected according to the prophecy of Moses and the other prophets; as Hosea Cap. 2, 23: "I will say to that which was not my people, Thou art my people"; and Moses in the 5th book Cap. 32, 21: "I will provoke them again against that which is not a people"; likewise Christ's Matthaei Cap. 21, 43.: "The kingdom of God will be taken from you and given to the Gentiles who bear its fruits."
The same thing has happened to the papists in our time. They rejected the doctrine, did not want to be teachers or bishops, but wanted to be mighty and princes of the world: therefore God rejected them. He raised us up out of the dust and mire and set us beside the princes of His people, Ps. 113:7, 8, so that through our preaching ministry Germany would join God's kingdom and come to the right knowledge of God. For God has no regard for the world's pride and splendor. If those who are anointed and called to the preaching ministry do not want to teach, then those who are not anointed must be teachers and preachers. So they keep the name and leave the deed to us. This grieves them, they become impatient about it, and complain that it disturbs and shatters the peace and unity that should be in the church.
So did the Jews. That is why God scattered them and the Church remained among the Gentiles. So, after the pope, cardinals, bishops, abbots, monks and the great doctors are rejected, the church remains with the poor and despised little group of believers; as the prophet Hosea Cap. 4, 6. said: "You reject God's word, therefore I will also reject you,
that you shall not be my priest." For God does not complain about wealth or honor, but about knowledge; as He also says in another place, Hos. 6:6: "I delight in the knowledge of God and not in burnt offerings. He wants the people to be taught so that they may know him and thus come to eternal life. If, for this reason, we were to remain silent in favor of the Popes, God would much sooner raise up wood and stones before He would allow there to be no true knowledge of God and, consequently, no Church in the world.
II.
V. 17 Then Abraham fell on his face, and laughed, and said in his heart, Shall a child be born to me an hundred years old, and shall Sarah bear ninety years old?
This is a lovely and joyful text and holds up to us an excellent example of faith. Therefore, I will not be able to deal with it according to need, and as it would be well worth it, and I think that Christ saw and pointed to this text, when he says Joh. 8, 56: "Abraham saw my day, and rejoiced.
For though Abraham did not doubt the promise until now, he was mistaken about the person. For he did not think that Sarah would still give birth, but that the promise would fall on Ishmael. But here the circle is completely closed, and Abraham sees that a true heir is to be born to him from Sarah. Therefore he leaps out with joy in the most beautiful and perfect faith, falls down on his face, laughs and says with great amazement: "Shall a son be born to me, who am now a hundred years old, and from Sarah to boot?"
These are by no means the words of one who doubts, but one who is amazed and leaps for joy; just as laughter is a sign of exuberant joy in the heart. Therefore, these things cannot be adequately described in words, but must be spiritually experienced. For just as the sadness of a sorrowful and anxious heart cannot be described with any
1104 " IV, 142-144. interpretation of Genesis 17, 17. w. 1, 1662-1688. 1105
words, so this joy and rejoicing in the spirit is also quite inexpressible.
For here Abraham leaves out of his eyes and his heart the son Ishmael, whom he had held so tenderly and lovingly, as if the hope of blessing stood on him. He forgets his dead body and his old Sarah, who now walked every day on the pit, and sees certainly that he shall still have an heir from her. Therefore he laughs and rejoices, and afterwards, out of the same laughter and inexpressible spiritual joy, a name is given to the child and he is called Isaac, for the eternal memory and sign of such a beautiful, constant and certain faith, from which the holy man, since such a word is hardly spoken by God, becomes so full of great joy. The fact that he falls to the earth and laughs is also, as Christ interprets it, a gift of the heart that overflows with joy and rejoicing, so that he is now certain that he is the father and Sarah the mother of the Lord Christ, the Son of God, through whom salvation and blessing shall come to the whole human race.
Therefore he does not fall down in terror, nor does he laugh as if he doubts the promise, but out of great joy and rejoicing. Below in chapter 45, v. 26 ff., when Jacob is told that his son Joseph is still alive and in Egypt, the text says that he acted like one who wakes up from a deep sleep, thought much differently, and did not believe his sons who told him this; therefore he did not give any signs of joy: but when he saw the chariots and gifts that Joseph, his son, had sent him, his spirit first came alive.
For such great and sudden excitations, whether they come from joy or sadness, cause a heart to freeze and know nothing of itself; as one reads in the histories that some have died from sudden and unforeseen joy. So Abraham is also full of joy that he falls to the earth, laughs and thanks God for such a great and unexpected blessing.
wonder at this and have joy and rejoicing?
But when we read such histories, we should be ashamed in our hearts that such earnestness and zeal of the Spirit is not felt in us, who, as I also said above, are either equal to Abraham or even superior to him as far as the gifts of God are concerned; for we also have God who speaks to us in His word, in baptism, and in the evening meal.
But what is it when he speaks to us? Does he frighten us, does he threaten us with it, or does he accuse us? O no! but this voice goes for and for in the church: "Be of good cheer, my son, your sins are forgiven you," Matth. 9, 2. I will be merciful to you for the sake of my Son, and you shall be an heir of eternal life 2c.
- But regardless of the fact that we have God's word so abundantly, our hearts are harder than an anvil, and receive the word without any fruit, like a stony land that does not have sap, nor does it take root, Luc. 8:6, since the holy patriarchs marveled at the unspeakable goodness of God. And though I feel such hardness of heart in myself and am an enemy to it, I also pray against it every day. For, as Isaiah Cap. 6, v. 10, Jeremiah Cap. 5, 3, 21 say, it is a people of a sluggish heart who have sleepy eyes. Thus, after being so abundantly showered with God's word, we also feel heavy ears, hearts and eyes so full of sleep.
This is not the fault of God, who speaks kindly to us and, as St. Paul says in Titus 3:4, in all godliness. He gives us the ministry of preaching, gives us his sacraments for the pledges of eternal grace; but we have sleepy eyes and deaf ears, and despise all this as common and small things; and what is still more abominable, we let ourselves be more concerned with the decrees of the popes and the statutes of men.
Therefore, we should ask God to give us a joyful heart in addition to His so joyful promises, so that we may also rejoice and be glad with Saint Abraham, because we are God's people. But, alas, you poor, sorrowful, and deprived
1106 L. IV, U4-I4S. Interpretation of Genesis 17, 17. 18. W. 1, 1S6S-1S67. 1107
flesh of the flesh! How you dampen our spirit and prevent us from all laughter and joy! But if our flesh did not hinder us and we were true Christians, we would be able to sing nothing else all our lives, but vain "My soul exalts the Lord"; vain "Give thanks to the Lord, for he is kind, and his goodness endures forever"; vain "Glory to God in the highest"; vain "Holy, Holy, Holy".
400 And I think it is true that the holy patriarch froze with such great joy and was, as it were, enraptured, but then wept with joy until he finally came to himself again and laughed, when he became satisfied in his heart and felt such joy, which feeling is a piece and foretaste of eternal life.
401 Thus, when Hezekiah the king heard from the prophet that he would live longer and that his sickness would be helped, he marveled at such a work of God and talked with himself, saying, "What sign is this that I should go up to the house of the LORD? 2 Kings 20:8, for he had never had such help and health. So Abraham also speaks to himself: What do I hear? Shall Sarah bear me a son? 2c. But no one can experience such joy of the Spirit except through faith.
- Now I have also indicated above that one should pay attention to the fact that nothing of such promises has yet been fulfilled. For Abraham and Sarah have the word, they hear it, but they do not yet have the thing, and yet they believe. Sarah herself has not seen any offspring except Isaac, but Abraham has seen only the two sons of Isaac, Jacob and Esau. Therefore this bodily promise, as much as it is, points to the spiritual promise of eternal life. For God makes no promise to the dead, because they do not believe and are not even able to believe. But the Promised One is eternal, and whoever believes in Him will also live eternally in his faith in Him. So the bodily promises fast and close, if they are not made through our works, or not, as in the law, with the help of our faith.
dinguug happen, also in itself the promise of eternal life.
The other promises, however, which are not made in vain and by grace, but on condition of our obedience, works and merit, such as the one God makes to the people of the land of Canaan, that they may possess it if they keep the Law of Moses, are only temporal promises; for they involve our works, and if they are to be obtained, God must give them patience, so that they may be expected.
404 These are not the promises that God makes to us by grace and free of charge, which are based solely on God's mercy, in which God alone wants to do and work, and requires nothing from us but faith. Such things, though they may be bodily, nevertheless include in them that eternal blessedness which God wants to give us, not because of our merits and works, but out of His grace, which alone faith sees and grasps. "But now," says the prophet Habakkuk Cap. 2, v. 4, "the righteous man of his faith shall live."
405 Paul makes such a distinction of promises in Romans 4:5, when he says that to him who does not work but believes, his faith is counted for righteousness. Abraham received promises of grace in the flesh, but he did not look to the temporal and physical alone. For he died, never having received such promises, but having regarded them as remote; as the epistle to the Hebrews says, Cap. 11:10: "He waited for a city that had a foundation, whose builder and maker is God."
V. 18. And Abraham said unto God, Oh that Ishmael should live before thee!
God promised Abraham a son from the old Sarah, and also added this promise that He would bless Sarah so that kings and nations would come from her. When Abraham hears this, he receives many more and greater things than he could ever have asked from God. Therefore he says here, "Oh, that Ishmael should live before you," as if to say, "Oh, Lord, why do you promise me such great things that I could never have asked for?
1108 L. IV, 146-148. interpretation of Genesis 17, 18-22. W. 1, 1667-I67S. 1109
For I had been content, and thought that grace and blessing would have been sufficient for me, if Ishmael had lived before you. Since you want to give me a proper heir and son from my Sarah, let this son of mine, Ishmael, also enjoy something and do not reject him. From this it appears that Ishmael was a dear son to Abraham, because he cared for him and prayed for him so diligently.
Sixth part.
From the promise of Ishmael; from the conversation of God with Abraham,
and how Abraham circumcised himself and his own.
Then God said, "Yes, Sarah, your wife shall bear you a son, and you shall call his name Isaac, for with him I will establish my everlasting covenant, and with his seed after him. For Ishmael also have I heard thee. Behold, I have blessed him, and will make him fruitful and multiply him almost greatly. He shall beget twelve princes, and I will make him a great nation. But I will establish my covenant with Isaac, whom Sarah shall bear to thee at this time in the next year. And he ceased speaking with him. And God departed from Abraham.
I remind you often and gladly that such histories should be held in high esteem and value not only because they speak of excellent things, but also because they are God's word and God speaks so kindly and often to the holy patriarch. Now we see from this that God always gives more than we can ask or understand. Therefore, we should learn that those who want to pray properly should get into the habit of asking joyfully and confidently, and not let the greatness of the things they ask for or the unworthiness of their prayer deter them.
408 We know what Paul says to the Ephesians Cap. 3, v. 20: "He who is able to do exceedingly abundantly above all that we ask or
understand." That therefore the right title and name of God is that he is a hearer of prayer. But our title and name, which we ask, is this, that we do not know how or what we ask, Matth. 20, 22. For our hearts are much too weak to be able to grasp or understand such a great thing; but rather we worry about at what time, in what place and by what means God will hear us. We imagine such things so narrowly and briefly that we always have to struggle with our unbelief.
Therefore, we must learn to bring together these two, which are not at all consistent with each other nor comparable, namely, the measured and the unmeasured or unfinished. Our sorrowful prayers, sighs and desires are measured and have their goal; but they are far too small and narrow compared to the immense and exuberant retribution of God, which He wants to show us for and for.
And that I say nothing of us, Abraham never understood and much less could desire or think of such a rich promise. He sighs out of great desire for an heir, and is content that an Ishmael be born to him from the maid, and considers this a convenient and the only means for the blessing of his descendants. God, however, finds another means, which is much more pleasant to him and of which he is less concerned, and gives him a son not only from his flesh, but also from his old, barren and dead Sarah, to whom it would have been impossible to become fertile and conceive because of her old age. Now he does not let this be enough, but adds to this promise another one of forgiveness of sins and eternal life. How could Abraham have thought of this, or how could he have asked for it?
Therefore we are poor and weak people, and our hearts do not understand the abundant grace and mercy of God. That is why we whimper and complain when we feel that in one place the Turk is attacking us, in another place the enmity of the pope, and such a thirst for our blood that cannot be quenched nor satisfied. Item, if we mean the Sa-
1110 L. IV, I48-1S0. Interpretation of I Genesis 17, 19-22. W. I. I673-IK7". 1111
tan's rage, fury and malice, which aims at nothing else than to destroy the church, to devastate it and to devour us. So that both our need, which is great, and the help and good we ask for, which is also great, frighten us.
412 For thus we think: What shall we wretched men do, who have lived in all our sins against the first and the other table? Shall we sinners, who will soon come to an end, Ps. 104, 29, and be no more on earth, go before the eternal and almighty God, who is without end, Ps. 102, 28, and ask that he will relieve and help us in such distress?
413 In truth, all our hearts are of this mind, and yet we should learn that even in the deepest distresses, when there seems to be neither help nor salvation, we should ask and hope for that which goes against all hope and seems impossible. For this reason, these examples of the holy patriarchs are held up to us, in which we see that they also had to deal with many sorrows and temptations, and yet they received more good than they could understand or ask from God.
- For we have such a God who is able to give us over all that we understand or ask. Even though we do not know what or how to ask, the Spirit of God, who dwells in the hearts of believers, groans for us and represents us with inexpressible groaning, Rom. 8:26, and also obtains inexpressible and incomprehensible things.
Such teaching is useful. For even though we begin to believe and pray, our hearts are still deterred, and are offended by the greatness of the things we ask for, as well as by the person of the one who is to hear and answer, namely God. Therefore, we should let such stories awaken our hearts and encourage us to open our mouths to God and pray confidently, and not let ourselves be deterred by the fact that we, who are nothing, come before Him who is everything.
- Jacob and John also pray that one may sit on the left hand of the Lord Christ, and the other on the right hand; but Christ
says to them: "You do not know what you are asking", Matth. 20, 21. 22. And yet their prayer, how foolish it is, will be heard, but much in a different way than they had meant. For they do not sit on the left or right in a worldly kingdom, but they will be princes and judges on the last day of the whole earth.
417 If we therefore want to show thoroughly what our prayer is, it will be found that in truth it is nothing else than the stammering of a child standing before the table asking for bread or meat. For we do not know what to ask. But the things and goods for which we ask are beyond our reason and understanding, and he who gives them is much greater; so also the goods and gifts are greater than we can grasp with our narrow hearts. We read a very beautiful example of this in Monica, St. Augustine's mother, who asked for her son, and desired nothing else from God, but that he might be rid of the Manichaean nonsensical heresy and be baptized. And in the meantime, as a careful mother, she thought of a young maiden that she wanted to trust him, if she could set him right in such a way. But the more diligently she asked, the more stiff-necked and stubborn in his behavior the son remained, and as it could be seen, her prayer became a sin to her. But when the time came that God would hear her fervent and long prayer (for God is wont to forgive with help), Augustine was not only converted and baptized, but gave himself entirely to theology, and became such a teacher that to this day shines in the Church, teaching and instructing her.
Monica had never asked for such things, but wanted to be satisfied if her son would be freed from his error and become a Christian. But God wants to give us much more and greater things than we can ask for, only that we do not grow tired of praying.
419 For prayer is not, as inexperienced and crude people think, a small work, but holy men, who have been experienced in spiritual things, have said that no work can be compared to prayer. For praying
1112 k. iv, iso-182. interpretation of I Genesis 17:19-22. W. i, I67s-i679. 1113
does not mean reading a number of psalms, or shouting and screaming in church, as the monks do, but having serious thoughts, so that the heart may be brought together and compare the person of the one who prays and the one who hears: and also thus conclude with certainty that although we are poor sinners, we nevertheless have a gracious God who will have mercy on us, relieve the punishment, and hear our prayer.
And although such hearts as are instructed and assured by God's Spirit and Word can certainly conclude this, it is also entirely true that no one is of such a bold mind that he should dare to ask such of God as he has decided to give: but that he who gives is too great, and we who ask are unworthy, such hinders our prayer that we do not actually know what we are asking.
421 The request for daily bread is almost considered the least of the other requests in the Lord's Prayer, but if we knew what a great request it was, no one would dare open his mouth and say it. But Christ understood it when he said Luc. 12, 32: "Fear not, O little host, for it is your Father's good pleasure to give you the kingdom," as if to say: "Fear not, nor care for this life as the Gentiles do; for it is your Father's good pleasure to give you, not a temporal, but an eternal kingdom. Therefore seek the kingdom of heaven and how you may overcome death and sin. These are necessary and important things, and well worth asking your heavenly Father for and expecting them from him.
In this way, Christ also indicates that no one understands what he is asking, and that God does not want to give us only the little that we ask for, but that it is his desire and will to give us much greater and richer gifts than we ask for. In this we are helped by the Holy Spirit, who makes for us such groanings as we cannot comprehend, much less utter.
423 Therefore, we should not despair at all in the wrath of the devil and the world,
Our churches pray against it and are satisfied even with a small and insignificant gift. And I hope that God will not only hear our small and fainthearted prayer and protect and preserve us in this doctrine, but will also continue to bring and plant it from us, and thereby perform miracles, so that the papists, as great as they now boast and insist, must perish. Thus the prayer of the church will also destroy the Turk, and we will experience that much greater good will be shown to us than we have been able to ask of him, or even understand.
424 I say all this to awaken you and myself, so that we may not despair of our unworthiness or of God's majesty, whom we address in our prayers, or that the things we ask of Him, or, as I may say, we do not understand when we ask, are too great. As Abraham indeed received more than he asked, as an example to us, that we should not desist from prayer, or think it to be without profit and fruit. For God sees into the innermost parts of the heart and understands the inexpressible groaning that is within us and yet is not understood by us, who are like children who stammer before the table.
I.
425 But this promise, which was made to Ishmael, was undoubtedly increased by the Saracens, who insisted on it through their teachers against Moses and the prophets. For it was fulfilled in time and soon, and was not delayed as long as that which happened to Isaac. And while it is generally promised to Sarah that kings shall come out of her, here twelve kings are expressly mentioned.
426 But Isaac surpasses them all in that the covenant of the Lord remains with him, and although the Ishmaelites are excluded from it, they are not therefore excluded from the grace and promise of the
1114 L IV, 152-154. interpretation of Genesis 17, 19-22. W. 1, 1679-1681. 1115
Blessedness. For this alone is to be done, that a certain cord, friendship or lineage be appointed and ordered, in which the church is to be found and from which Christ is to be born in his time. From this cord alone Ishmael is cut off and left alone with the house of Abraham and Isaac.
Therefore this alone is a temporal exclusion and separation, that one should not seek the church in the house of Ishmael or the children of Keturah, but by the line and cord of Isaac; just as to us Gentiles God's word and promises have not come to pass, and Christ has not been born of our blood, and yet we, if we believe in Christ, are not excluded from the church and promises of eternal life.
Only that we do not boast of our wisdom, but find ourselves where God intended the church to be for a certain time: there we will find the cornerstone that unites Jews and Gentiles. Therefore, there is no doubt that the religion and the knowledge of God remained with several descendants of Ishmael, such as the priest Midian, item, Potiphar the Egyptian, who were great people, but so if they joined Isaac's church in faith.
At this time, the descendants of Ishmael are mixed with the Turks and have fallen into the terrible darkness and blasphemy of Mahomet, as have the Jews. Therefore, there is nothing to be found in them at this time that can be compared to this promise.
430 But here we find something worth asking, namely: Why does God in this text apparently distinguish one covenant from the other? For the text says of a twofold covenant: the first is the covenant of circumcision, to which also Ishmael comes, yes, also the servants who were born in Abraham's house or were bought into it. Therefore also Ishmael's descendants, who took and filled almost all the Orient and all three parts of Arabia, the happy, rocky and desolate, kept the circumcision and all rejoiced and glorified the name of their father Abraham.
The other covenant is the one that God makes here with Isaac, from which Ishmael is clearly excluded. Therefore, this text is clear evidence that after the covenant of circumcision, there is another covenant that belongs only to Isaac and not, like the covenant of circumcision, to Ishmael.
432 What kind of covenant must this be? Nothing else, really, but the promise of Christ, which Abraham understood very well. And this is what I have often said, namely, that God always mixes in the physical promises and includes the spiritual and eternal ones. The physical covenant has a name, namely, that all Abraham's descendants should be circumcised; but this other covenant has no name, nor is it marked by any special work, and yet it is a spiritual covenant of Christ, the future Savior.
433 Thus this text clearly convinces the Jews of the twofold covenant: the covenant of circumcision, of which they think so great, is only a covenant of the law and temporal, which Isaac alone does not enjoy, but also Ishmael with his descendants; but the other covenant, of which God sets apart Ishmael and establishes with Isaac alone, is spiritual and eternal. The covenant of circumcision is given to our work before the Law of Moses and ordained for a certain people, in a certain land and for a certain time, namely, as long as Abraham's descendants shall be. But Isaac's covenant is not given to our work, but comes to us freely, without name and without time, and yet from Isaac's seed, lest anyone should wait for the blessing from another generation and people.
434 Therefore from this text the holy prophets took their preaching of the kingdom of Christ, which, as they saw, was turned away and alienated from the house of Ishmael, who was a fellow member of the circumcision. And against such a rich treasure they freely rejected circumcision and the law, as not being sufficient unto salvation: but have added all things unto the Son of God.
1116 L. rv. 1L4-10S. Interpretation of Genesis 17:19-22. ". 1. 1 "S1-1SS4. 1117
God, who was to be born of Isaac's house.
435 So this text belongs to the promise of Christ, which is above all the desires and requests of Abraham. And the Jews do evil, because they cling to the covenant of circumcision alone, and do not much rather accept the other covenant, and so are like the Ishmaelites, or even worse. For these have not sought salvation through circumcision, as the Jews do, but through the promise of Christ, which they have accepted with faith. For this is certain, that they which have received circumcision with faith in Christ are saved.
436 Here one should also notice the word moed, which we have otherwise Germanized, pen, for which the Latin translation has, Tabernaculum testimonii, that is, the hut of testimony; but here it means a certain and appointed time; as also Gen. 1, 14. is said of the sun and moon, "they shall give", lemoadim, "certain times". Because the moon has a certain time, in which it goes out, its light increases and decreases, it is a very convenient sign of the time.
- moed is also the name of a certain and special place, where the tabernacle of the congregation was erected, and where God commanded that he should be remembered, that is, that his word should be preached, and that he should be served, Ex. 33, 7. for the memory of God is nothing other than the preaching of God; to this he wants us men to diligently look and give heed; as Christ Luc. 22, 19. says: "This do in remembrance of me. For where God has His teachers who preach about Him, He wants to be found, heard and blessed.
For this reason God commands this, so that the Jews will not stray from time to time into various idolatries and worship: He does not want people to gather under every tree, but He wants them to gather there, where He has set up the tabernacle of His name. Such is called moed, a certain and definite place, as we call it in German, a Stift. So, where Ps. 74, 8. says: Delea
mus omnes dies festos de terra: "They burn all the houses of God in the land", is in Hebrew: "We will burn all the moed of the earth"; and means not only festivals and full moons, but also synagogues and schools, where people come together. For it was commanded in the law that in all the cities the Levites should read and teach on certain days, and the same places where such reading and teaching took place were called moadim. A special place was appointed for sacrifices in Jerusalem, where they not only taught but also sacrificed. In the same 47th Psalm there is also v. 4: (Gloriati sunt, qui te oderunt, in medio solennitatis tuae, where one should read: "Your enemies roar in your houses", where your word is taught: but here moed means a certain and certain time.
II.
V. 22. And he stopped talking to him. And God departed from Abraham.
- Moses added this as a conclusion to this history, which he wants to praise us with, because there was such a long conversation with Abraham. For this is the noblest thing when God speaks; the next, but very far from it, is when we do everything as He has commanded us in His Word.
440] But this decision indicates that God lowered Himself in a visible form when He had such a conversation with Abraham. This is what He most commonly does, that He speaks through the patriarchs and those who are in the public preaching ministry; moreover, He is wont to appear in sleep, as He did at Bethel and Ai; at times also in a face, when a man is enraptured, and He lets himself think that He is outside of his body, as above Cap. 15, 5. Abraham happened when God led him out and told him to count the stars. But here he appeared in a visible form and spoke to Abraham in his own person, not through a man or an angel.
- and is this the reason that the Scripture gives this honor to Abraham and calls him God's friend and beloved in Isaiah Cap. 41, 8, as also Christ Matth.
1118 L. IV. 156-158. Interpretation of Genesis 17:22, W. 1, 1684-1687. 1119
12, 50. He does not call his apostles servants, but friends. Now it is a great and glorious thing that we have God who speaks and deals with us.
- And we also have such a gift. For even though God does not appear to us in a special form, as he did to Abraham, it is still a common and very friendly and delightful appearance that he offers himself to us and shows himself to us in the Word, in the use of the keys, in baptism and the sacrament of the altar. But we are concerned about it, as it is said in Proverbs: What is too mean, is despised; item: What is seen before one's eyes, one does not praise; and Solomon Proverbs 20:14: "Evil, evil, one speaks when one has it; but when it is gone, one praises it."
For there is no one among us who would not have heartfelt desire and love to see Moses, David, or even Augustine, Ambrose, and such excellent people; but if they were still around and had been with us for a year or two, they would certainly be despised by us; indeed, if even angels had been with us, the same thing would happen to them, not because their clarity and glory would be diminished among us, but because we are naturally inclined to disgust and contempt. For this reason we could boast as much as the patriarch Abraham; indeed, if Abraham had experienced and seen God acting so kindly toward us, dealing and speaking with us every day in the ministry of preaching, baptism and the Lord's supper, he would have marveled and rejoiced to death at it.
The monks boast much of the legends of their fathers, as of St. Benedict, St. Bernard 2c, but truly, to say in general, God goes about and speaks much more kindly to every Christian than they can boast of their fathers; indeed, if it were in my power alone, I would not want God to speak to me from heaven or to appear to me; but this I would, and to this end goes my daily prayer, that I may keep my dear baptism in right honor and dignity, and thank God for it, that I may see and hear my brethren who have the grace and gift of the Holy Spirit, and through the
Word can comfort, uplift, stop, admonish and teach: for what would we want for a better and more useful manifestation of God?
But such high things, alas, the proud and sure spirits despise, and with us even such common manifestations of God through Word, Baptism and Sacrament are low. For we do not consider them to be what we should consider them to be: but we considered it praiseworthy when God spoke to us in a visible form, as Muenzer boasted that God spoke to him; but the outcome proved what kind of God it was, namely Satan, who always seeks the honor of the divine majesty.
446 This should often be impressed upon people and is often repeated by me, not without reason. For if we want to compare Abraham with us, who live in the New Testament, it will be found, if we only keep one thing right against the other and want to consider that Abraham is far below us. The individual gifts are greater in themselves, but God did not approach him more closely or more kindly than He does us. And let it be a great glory and honor to have such appearances, but what did Abraham get out of it that was greater or better than that God spoke to him? Such things also happen to us, and they happen to us every day, as often as we want and in whatever place we want. When you are baptized or go to the holy sacrament, you hear a man, but the word you hear is not the word of a man, but the word of the living God; He baptizes you, He absolves you of your sins, He gives you hope in His grace and mercy.
447 Now it is a great ingratitude that one despises such faces of God, as the Scriptures call them, and seeks other appearances and revelations besides them. Therefore, it has happened rightly to such people in the papacy that the devil has tricked and deceived them with such foolish and clumsy appearances; which the monks still highly praise and adorn, and the popes themselves have proclaimed and confirmed with their testimony.
1120 ". iv. E-iM. Interpretation of Genesis 17:22. w. i. imr-isso. 1121
448 But such things should be read with caution, and not soon believe what another says; but according to the guide and rule of faith one should examine all appearances, and thereupon ask and see whether they are also according to faith, or whether they are, as commonly happens, contrary to the revealed word. For this is also how Moses judged the prophets, that if they speak against the revealed word, they should not be heard, whether they perform signs and wonders, Deut. 13, 1. ff.
449 Now I am not opposed to the fact that some phenomena are true, as those said of Dionysius and others; but I do not respect them: not that I despise them at all, but that I know that they are nothing against our baptism and sacrament, yes, also against every Christian conversation that I can have with every Christian and God-fearing brother; for such are the common phenomena, and therefore quite certain that no one can lack them.
So learn this here, that in all of life and in all of one's deeds and actions, one should primarily look to God's word. God may have appeared in a special way to the patriarchs and prophets in their sleep, or in visions, or through the patriarchs, or in the voice of angels; but we do not desire such revelations or appearances, but are satisfied with the appearances and faces of God, which we see in baptism and in all the ministry of the Church, and thank Him most highly for them. For there one brother becomes another's angel, absolves him of sins, comforts, instructs, assures, warns, admonishes him 2c.
451 These are our appearances, which we rightly esteem great, for through them we recognize God and attain eternal life. Therefore, a distinction should be made among the legends or histories of human life. For if God does not appear to me in a visible way, as he did to Abraham, I do not desire it either; and what is more, I would not believe that there is a God unless I were compelled to do so by the manifest testimonies of Scripture. For I have enough for eternal life in that I was baptized.
I am to hear the gospel, to be absolved of my sins by the power of the keys.
- If then God will speak to me in dreams or in sleep, and give me signs and warnings in temporal things, as He warned the wise men when they were about to return to Herod, Matth. 2, 12.I am satisfied: but for eternal life I do not need any other revelations; therefore I do not desire any, and if they occur to me, they should be suspicious to me because of Satan's deceitfulness and mischievousness, who is used to disguise himself as an angel of light, 2 Cor. 11, 14. For in baptism and preaching God shows Himself to me perfectly and abundantly enough.
453 "Then appeared," saith Paul, Titus 3:4 and following, "the kindness and brightness of God our Savior, not because of the works of righteousness which we had done, but according to his mercy he made us blessed by the washing of regeneration and renewing of the Holy Ghost, which he poured out upon us abundantly through Jesus Christ our Savior, that we through the grace of the same might be justified, and be heirs of eternal life according to hope."
This is a precious and certain word. If, therefore, you read the sacred histories and find therein miraculous works and miraculous appearances, read them with good care, and consider it certain that no appearance is more glorious and rich, or more useful to us, than this most common one, which Christians have, by which the whole church is sustained, nourished and preserved. Such is the common and perfect revelation and manifestation; but the others, which Abraham and the prophets had, are piecemeal.
I say nothing about the lies of the monks, which are not worth seeing or thinking about. For many of them are Satan's deceptions and illusions, designed to deceive and seduce people; therefore they should be tested according to the similarity of faith and holy scripture. St. Gregory's apparitions are very famous, which he himself believed to be true, and with his example made the church full of error. For
1122 L.iv, im-iss. Interpretation of I Genesis 17, 22-27. W. i, iMo-isss. 1123
In return, he saw and heard the souls of the saints seeking help and intercession, not of the Lord Christ, but of the living saints on earth, as well as the taxation and promotion of good works, such as almsgiving, masses, fasting, etc.
But hold these things and examine them according to the rule of Scripture, and you will find that all these things do nothing to the dead, nor to eternal life. But Gregory abandoned such a rule and believed it to be true, thus giving an example and instruction to all the monks to do likewise and to teach such lies in the church: thereby the honor of oral preaching and of true and wholesome appearances has been obscured, and such lies, yes, the devil's harmful deceit has been strengthened and promoted.
Now it is a great gift that God, out of His grace and mercy, has again kindled this light of His Word, so that we know where to seek God and find Him, not in Rome, nor in Spain at St. James, but in baptism, in the preaching of the Gospel, in the use of the keys, yes, in every brother who believes in Christ with me and confesses Him. These are phenomena that are common to all Christians, and there is nothing greater or more praiseworthy in this single and special phenomenon that Moses describes in this text, than that God speaks to Abraham as to his friend. And we have this, if we will, both and more abundantly than Abraham. If he were alive, he would undoubtedly be angry with us for holding such glory and rich treasures of divine grace and mercy so unworthy and grossly contemptuous.
For this reason Moses praises this blessing: "Where is there," he says in Deut. 4:7, "such a glorious people, to whom the gods draw so near as the LORD our God, so often as I call upon him? Thus Isaiah Cap. 31, 9. that God has His seat and place of fire in Jerusalem. But actually our honor and glory in the New Testament is much greater. For we not only have God who comes close to us, but also dwells in us bodily, even though we do not see His person face to face.
yet his word and his works appear to us. Now follows how Abraham's obedience is praised and held up to us as an example.
III.
V.23-27. Then Abraham took his son Ishmael, and all the servants that were born at home, and all that were bought, and all that were man's name in his house, and circumcised the foreskin of their flesh, that very day, as God had told him. And Abraham was nine and ninety years old when he circumcised the foreskin in his flesh. Ishmael his son was thirteen years old when his flesh was circumcised. On the same day they were all circumcised, Abraham, his son Ishmael, and all the men of his house, born at home and bought from strangers; all were circumcised with him.
459 All these things belong to it, that Abraham's obedience may be glorified by it, which we ought to regard as not having been justified by it. For works do not make a person righteous, but the person who is righteous also does righteous works, and yet the works accomplish such things that faith is exercised and increased by them. For while Abraham obeyed and was circumcised with his household, faith remembered God, who made and accepted the promise.
460 St. Peter 2 Ep. 1, 10 tells us that we should make our calling and election firm and certain through good works. For they are a testimony that God's grace is strong in us and that we are called and chosen. An idle faith, however, which does not have its exercises, dies and soon goes out: but if faith has gone out, it is uncertain whether we are called and chosen. But he that walketh in the constant and daily exercise of faith may conclude and be sure that he is not in the multitude that is against Christ, but with Christ and for Christ, and may say, I deny not the word, neither persecute the church; therefore am I called and chosen unto the kingdom of God.
461 But where I fall because of weakness,
11242- IV, ISS-ISS. Interpretation of Genesis 17:23-27. W. I, ISSS-IS9S. 1125
I will rise again, be sorry for my sin and ask for mercy, and thus understand from the works of repentance and love that I am one of those who have been saved from the fire of Babylon or from the yeast of the world, Ostb. 18, 9. That this obedience, although it does not make one righteous, nevertheless makes faith certain and brings it to light so that it can be seen. Therefore it is said, Revelation 22:11, "Let him that is godly be godly." For just as those who practice works of unbelief increase more and more in unbelief, and sin is strengthened by such daily practice, so faith increases and improves in those who practice godliness and Christian works, so that they can conclude with certainty that they belong to the church.
462 But here we are not presented with a bad or mean example of obedience, but with a high and excellent one. For what could be more childish, foolish, inconsistent, even shameful and insolent, than that Abraham, now almost a hundred years old, was immediately circumcised with his entire household on the day commanded by God, and did not argue with himself, nor did he inquire or ask, as we do, why God commanded him such obedience: but as soon as God goes up from him, he calls together his people and executes such a command of God. Such obedience is a good example for us to follow.
In ancient times, the monks discussed obedience in various ways, namely, that some obedience is something of itself or of its own, while others have little of themselves. For we are often commanded to do such things, which we do with pleasure and without any difficulty. As when a monk was commanded to go out among the people, such obedience was not particularly respected because they said he had something of himself. Again, if one was commanded to do unpleasant or burdensome things and yet accepted them with a willing and cheerful spirit, such was, as they said, an obedience that had nothing of itself, and was gloriously praised and commended, even though it was directed toward foolish and childish works.
But if anyone wants to see a perfect example of obedience, let him look at the patriarch Abraham, how he practiced his faith in circumcision. For if he had wanted to act according to his reason and argue with himself, he would have said, "What is the use of circumcising this particular member of the body? For this cannot be touched without shame and dishonor, especially among adults and old people.
Adam was truly deceived by this one thought, that he was not satisfied with God's commandment, but also sought it and wanted to know what the cause was, why God had commanded him to abstain from this one tree alone. For as soon as one has come up with such thoughts, he either lets God's commandment pass by, or he opposes it and does what is contrary to it. Therefore, this thought and question, "Why?" is a harmful thought and brings certain destruction with it, especially if we go too high and want to philosophize about the wrongdoing.
Therefore, we should remember Abraham's example here, from which we learn that we must become children again before God, and not argue about how or why God commands this or that, but only look at the fact that God has commanded us to be obedient. For would not Abraham also have had cause to dispute if he had wanted to follow his head? For what is special or praiseworthy about circumcision? It is not only useless, unsightly, and disrespectful, but it is also a shameful, disgraceful, useless, and unskillful thing.
Therefore, reason thinks that God could have commanded something better, more useful, more convenient and more apparent, in which Abraham could have better exercised his faith and obedience at the same time, than in such a mocking and foolish work, which was impossible for Abraham, who was now a hundred years old, to perform without public disgrace. But the holy man does not dispute about this, but is content that he knows that it pleases God that he should do this; therefore he is soon heard.
1126 ". iv, 188-IS7. " Interpretation of Genesis 17:23-27. W. i. isss-isss. 1127
and does not turn away from his own or other people's thoughts and judgments. Such obedience is worthy of praise, and we hold it up as an example, as one who has nothing of his own, but simply clings to God's command.
- So too, after we have been justified by God's grace and mercy, and called into the company of the saints, that we should fight under God, doing what we are commanded without question or argument, and as Sirach Cap. 3, 22. not to strive beyond our ability: but whoever does not cease to inquire after higher things than are due to him, and carefully disputes why God commands this or that, he will be cast out to paradise by the same questioning, why? as Adam. For the divine majesty cannot suffer such things at all, and it is impossible for us to investigate them.
469: When in his last supper the Lord starts to wash the feet of his disciples and comes to Petro, he does not want to let it happen: "Should you," he says John 13:6, "wash my feet?"But Christ will not enter into more words with him as to why he does this, but rejects this question and exhorts him to obedience: "If I wash thee not," he says, "thou shalt have no part in my kingdom." Then Peter ceases his disputing, and desires that he should not wash his feet only, but also his whole body.
We should also have such thoughts, and prepare ourselves so that when God commands us, we will obey Him without objection or argument: in this way we will make our profession certain, which otherwise, if we are idle or disputing, or want to speculate a lot, we will certainly not have, but rather lose.
But, alas, Satan stands in the way of such obedience and hinders it. For since he has turned away from God, he would like us to turn away from God also: therefore he hinders us in such obedience, and deals with it by punishing us with unjust punishments.
The pope's teaching is not only a matter of the pope, but also of the pope's doctrine. Therefore, there has been no end of disputing in the papacy; therefore, if one wanted to summarize the whole doctrine of the papists in one word, one would be justified in saying that it is nothing other than the single question: Why?
472 Therefore, this example should be followed against such challenges, namely, that Abraham, now that he is a hundred years old, does not dispute much about this vile and foolish work on a shameful member, but because he hears that God wants it this way, obeys Him without question and dispute, and at the same time brings his son and all his household to such obedience.
God tells Saul that he should slay all the Amalekites and bring all the conquered goods under himself, 1 Sam. 15, 3. f. Since he now begins to debate whether it is good to obey God in this command, his reason is offended by the inconsistency of this command and thinks that one can let up a little, since God is more pleased with goodness and mercy than with tyranny; therefore he leaves the king his life and also leaves him the best part of his booty, so that his service to God would be all the more apparent. But this glaring disobedience has the consequence that Saul is rejected with all his descendants: "For God wants obedience more than sacrifice", 1 Sam. 15, 22.
Therefore, let no one add to the commandments of God this harmful and shameful word, "Why?"; but if one knows what God's commandment is, let one obey it immediately, without any objection or dispute, taking it for granted that God is wiser than we. For whoever disputes why God commands this or that, truly doubts whether God is wise, just, and good: but how can one do a more heinous sin, and which God can suffer less, than to doubt thus? Therefore, we should simply believe that such is our right, and not argue. For such things are far too high for us to discuss or speculate about them.
- if god follows our advice
1128 D. IV, IS7-ISS. Interpretation of Genesis 17:23-27. w. 1, 1398-1761. 1129
He would not let Satan rage and rage according to all his will, and everyone would consider such a thing a salutary and good work. But God's wisdom shows that such thoughts are foolish, otherwise he would let it happen. Therefore, if someone asks why God gives so much room to the wicked and lets them rage for so long, it is enough from this answer that it pleases Him and is therefore useful and beneficial to us, otherwise it would be otherwise. But whoever is not satisfied with this answer and cause, but wants to investigate further according to God's counsel and opinion, puts himself in the same danger that caused Adam's distress and misfortune in paradise.
Therefore, we should crucify such rash and harmful question "Why?" and say: To God, who alone is wise, be honor, but to us be shame. In paradise Satan opened our eyes, but now we have to work hard enough all our lives to close and blind them again. For the fact that Adam's eyes were open was a cause of death and condemnation for all his descendants.
Thus Moses gloriously praises Abraham's faith and obedience, that he removes all obstacles and aversions from his way and obeys God's commandment without all disputation and objection; do not think as we do. Why does God command me to do this? What is the use of such a vile and shameful thing? Can I, who now have a hundred years on my neck, not be saved in any other way, if I let myself be circumcised? but he simply breaks the neck of such a harmful and cheeky question "Why?"and pulls it out of his heart root and stem, captures his reason, and remains in the one thing that he who commands such things is just, pious, and wise, therefore he can command nothing but what is just, good, and wise, even as reason judges and does not understand.
- for God's judgments are incomprehensible, and reason, with all its powers, cannot
It is not possible to reach the goal of prudence. If, for this reason, she takes it upon herself to argue about it, she will not only fall and be deceived, but will also fall into blasphemy. Therefore we should be content to hear the word and understand what God commands us, even if we do not understand the reason why he does this.
479 Therefore this is a very beautiful example, which is not only to be wondered at because of Abraham's person, but that he had such a reputation with all his servants, that he moved and persuaded them all, so that they were not angry at such a vile and shameful work. That Abraham's house, as it seems, was nothing else than a church and congregation, which was very diligently and holy prepared and accustomed to the service and obedience of the word. Therefore, it is no wonder that he did such excellent things with his church and defeated four very mighty kings.
(480) And what should we lack, that, if we had but such a head, we should not overcome and smite the Turk? For Abraham to be so faithful and so simple in his faith, and for all his household to obey God as soon as he commands them, without any opposition, and not to be offended at the fact that it is a shameful work to look at, is a great thing; but it follows the example of his pious and God-fearing father and pastor.
481 Therefore we should learn to put all questions out of our hearts and minds, and to walk simple-mindedly in the name of the Lord, doing what God commands us to do, be it foolish, annoying, or dangerous. For, if God's command is involved, even a work that is vile and shameful in the sight of reason is the most beautiful and holy work. For there is no greater nor better adornment than God's word; and because circumcision had such adornment, it was a holy work pleasing to God.
482 Now I have said above that circumcision was not meant to last forever, but only for a time, which is why it has ceased in the New Testament and only its meaning remains, namely the killing of children.
1130 " iv. I6S-17V. Interpretation of Genesis 17:23-27. cap. 18, 1. w. i, 1701-17." HZ1
The flesh has to deal with many trials and tribulations so that it may be safe and have cause to practice God's word and invocation.
It is indeed an annoying thing that those who are God's people alone and have to rejoice in true and righteous doctrine and religion are nevertheless put under the cross, choked by the pope and his followers and tormented in many ways, while the enemies of God and Satan's own servants are triumphant and in great honor.
484 Without adding to this trouble, there are other special afflictions which the saints must always feel and bear in their hearts and bodies. But suffer all these things with patience, pray and wait for your ministry, and think thus: Behold, Abraham allowed himself to be circumcised without any protest, and the little children, as soon as they were eight days old, were also subjected to the same cross; therefore you also suffer your part. So we will learn from Abraham not only how to be righteous before God, but also how to be righteous before God.
The first step is to make him an example of right obedience, no matter how foolish he may have been in the eyes of reason.
485 For the Gentiles of the old patriarch, who could not suffer circumcision without pain, will undoubtedly have laughed. But Abraham is not ashamed, but does what he is commanded, and does not let it grieve him that he has lived so long without circumcision, and that now, for the first time, when he is a hundred years old, he must accept and tolerate it. So Ishmael, who is now thirteen years old, is not ashamed to be circumcised, nor does he refuse the pain. Thus all the servants who belong to the house and have been bought into it, in a childlike and simple mind, tolerate such disgrace without any questioning or complaining. Therefore, they please God and become blessed through faith in the seed that has been given; and those who do not submit to this example and accept the word and obey it in simple and childlike obedience will, like Adam, fall into disobedience, death and condemnation through their harmful and pernicious questions, "Why?
The eighteenth chapter.
First part.
Of the appearance of three men, as Abraham receives them, and that through them the mystery of the Holy Trinity is portrayed.
V. 1. And the Lord appeared unto him in the grove of Mamre, as he sat by the door of his tabernacle, when the day was hottest.
001 As I have said above, the ninety and ninth year of Abraham is to be noted above all others for many great things that took place therein. For in it was first commanded and done circumcision, and the two promises
After Abraham had gone to Palestine to fight against the four kings and redeemed his brother Lot, the Sodomites also perished and were destroyed in that year; and most importantly, God appeared to Abraham several times and spoke kindly to him.
The sum and content of this next chapter is that God now wants to confirm and conclude the promise of Isaac. For in the previous chapter Abraham was promised that he should have an heir from Sarah, and the name Isaac was attached to him by the Lord Himself, because Abraham had laughed at it. Now Sarah was not present, and it is evident that she told Abraham this when he told her,
1132 L- IV, I7S-I72. Interpretation of Genesis 18:1-5, **W. I, 170S-I709. 1133**
not believed, therefore the promise is repeated here, so that Sarah may not hear it from Abraham's mouth as before, but from God Himself, of whom the text here says that Sarah stood behind Him, that is, that He turned His back on her, to indicate that Sarah did not believe sooner, because she was harshly spoken to and punished.
3 So Isaac is promised the second time, and this text of the children of the promise is gloriously and abundantly treated by St. Paul, who concludes that man is justified by faith and not by law or work: and with this reason he sets aside all the hopefulness and presumption of the Jews because of their fleshly birth. For if birth according to the flesh is to count for something, why is there a difference between Ishmael and Isaac? Just as Isaac was born according to the promise, but the promise requires faith, so Abraham's children are not counted as those whose natural father is Abraham, but those who believe according to the example of the faithful Abraham, that they are of the Gentiles or circumcised.
(4) And this text, because it is the most distinguished, is confirmed by two testimonies according to the custom of the Scriptures; as Joseph afterwards sees two dreams of the cows, which signify the same thing. Perhaps people who are unfamiliar with the divine Scriptures may consider this to be a bold and unnecessary repetition, but there is a great reason why one thing has been repeated twice. For thereby the greatest annoyance is removed, and the disputation is cut off from the neat honor and privilege of birth according to your flesh and the presumption of human powers, which otherwise would soon have come to an end.
(5) So that this repetition of the promise belongs to it, so that this knot is not only untied but also cut in two, so that the Jews who rely on their fleshly birth and the Gentiles who rely on their own ability and skill may see at the same time that Abraham's right seed is the seed according to the promise.
(6) For though Isaac was born of Abraham's flesh, yet he was born above the ability of the flesh, since both father and mother are almost dead by reason of their flesh, and by reason of their age are not able to beget children. For the promise, which they take hold of by faith, makes the dead flesh as it were alive again, so that you must consider it that Isaac was born not so much of the flesh as by virtue of the promise.
This is the most important part of this chapter, which proves the righteousness of faith against the presumption and righteousness of works. After this, a very beautiful example of outward discipline and conduct is given, namely, of hospitality. Thirdly, we should notice from this this special, powerful testimony to the article of the Holy Trinity, namely, that three men appeared to Abraham, and Moses always speaks of them as if they were one man or person. But we will save such testimony until later, and now speak of the hospitality.
V.2-5. And when he lifted up his eyes, and looked, behold, three men stood against him. And when he saw them, he ran to meet them from the door of his tent, and bowed himself to the ground, and said, Lord, if I have found grace in thy sight, pass not over before thy servant. Let a little water be brought unto you, and wash your feet; and lean ye under the tree. And I will bring you a morsel of bread, that ye may refresh your hearts: after that ye shall depart. For therefore came ye to your servant. They said: Do as you have said.
8 The master of the epistle to the Hebrews looked at this text and took these words from it to praise hospitality and to exhort Christians to it, as he says in Cap. 13:2: "Do not forget to be hospitable, for through this some have housed angels without their knowledge. Now there is hospitality in all places where the church is. For the church always has, that I may say, a common bag and supply, since it has this command, Matt. 5:42: "Give to him who is free,
1134 L. IV, I7S-I74. Interpretation of Genesis 18:2-5. W. 1, 1709-1711. 1135
who asks you"; and we should all serve them and provide them not only with doctrine, but also with help and welfare, so that both the spirit and the flesh may find refreshment and comfort in them.
(9) But especially the stranger, who is in common need, is to be helped and helped. For what judgment Christ will pronounce on the last day against the hard and unhospitable, he has made it clear Matth. 25, 43: "I have been a guest, and you have not given me shelter," he will say; item v. 40: "Truly I say to you, whatever you did to one of the least of these my brethren, you did to me. How could such virtue be praised more highly and gloriously, than that those who are hospitable do not receive a man, but God's Son Himself? And again, what is more ugly than to be inhospitable? For you do not expel a man from your house, but God's Son Himself, who suffered and died for you on the cross; to Him you will grant neither food nor room in your house for only one day, in which He may sleep. But what do you think will be the punishment for such cruel mercilessness and coarseness? Therefore, if anyone wants to be a righteous member of the church, let him remember to be hospitable; not only this example of the holy patriarch, but also many excellent testimonies of the Scriptures inspire and admonish us.
I.
(10) This appearance of the three men is the appearance of the Lord, and since they receive Abraham, he receives the Lord himself. But it is as if they appeared in a simple and contemptible form, naked, hungry, tired and miserable from the journey, as if they had recently been released from a heavy prison. For that Abraham took them for such, his words indicate.
(11) Now Abraham had learned to be hospitable by two ways and causes: First, from the discipline and instruction of the patriarchs, and from the manner and custom of the church. For these have their
Children are taught hospitality as a virtue that the church needs most. For there can be no lack of it, because the word is taught in it, but Satan is an enemy of it and a murderer and liar from the beginning: there must be many dangers, hardships and misfortunes in it.
For where only God speaks, even if it happens in paradise, Satan does not cease to rage with seducing, deceiving and murdering, until he brings Adam out of paradise and makes him a stranger and a wretch. For he has done this to the church from the beginning of the whole world, even outside of paradise; he has sent hatred and enmity upon the pious throughout the whole world; and where God, out of his goodness, has not allowed him to exercise his will and rage upon their souls or bodies, he has attacked their property and driven them from theirs and brought them into misery and poverty, as he was only able. The holy patriarchs saw this, and for this reason they diligently commanded and inculcated in their children that they should gladly receive poor householders, who had been driven from their homes with their wives and children, like little birds from their nests, for lodging, and show them all goodness, will and friendship.
(13) And the church has always been a refuge for the wretched and the poor. For just as Christ says in Luc. 11, 21 that a strong man keeps his palace until a stronger one comes over him, so it has happened to the pious throughout history that when the word has been in circulation, persecution and misery have been most common. So, since in our time the word of God's abundant goodness has again come to light, the devil also rages, and through the pope, bishops and godless tyrannical princes, makes the world full of poor people who wander miserably in misery. They suffer thirst and hunger, and are oppressed and tormented in many ways. Therefore there must be some pious Lot and Abraham, and some pious prince's little country, in which such poor and persecuted Christians are accommodated. For where there is no house, no hospitality can be shown.
1136 L. IV, 174-17". Interpretation of I Genesis 18:2-5. s 1, 1712-1714. 1137
14 So Abraham thinks here that he sees such true strangers, wretched and poor people. (For I call right strangers those who are driven out and have to wander about for the sake of the word, not such country people, of whom we had a great many in the papacy, who went into wanton misery or poverty, either out of presumption and recklessness, or out of the hope of some righteousness without all need of persecution). For this is the way of the word, that wherever it goes and resounds, it arouses Satan to anger; and such anger of the strong-armed does not go off without harm and insult to the faithful. For they are driven from their homes and farms, deprived of their possessions, punished in their bodies, and are, in sum, as Paul says in 1 Cor. 4:13, a curse on the world and a sacrifice of sweepings.
(15) Therefore, the church cannot and should not be idle in such need and poverty of its brethren. For according to God's commandment and the teaching and instruction of the forefathers, she must practice the works of mercy: feed and water the hungry and thirsty, shelter the exiled and strangers, comfort the captives, visit the sick 2c.
(16) The devil also has his beggars, but though they have little and nothing, they have enough and plenty, as we see in the monks and peasants. But right beggars are those who are beggars because of the promise of the word, for the world is hostile to them and does not help or serve them, but Abraham helps them. For this he learned from his ancestors, that such help and service are very necessary to poor God-fearing people; therefore he left his house open to everyone and received the strangers with joy, as we see.
(17) Therefore we should remember this example often, because we know that, as Peter says in 1 Epist 5:9, our brothers in the world suffer many things. Therefore, if we want to be Christians, let us open our homes to the poor and the stranger, and feed and refresh them.
18 Secondly, Abraham had learned to be hospitable also from his own experience. For it had already passed
four and twenty years since he came from Ur in Chaldea, lived in misery, traveled through the land of Canaan and could not stay in one place: from Ai he came to Bethel, then to Hebron, to Palestine, Bersaba and other places.
19 Thus he also had to travel twice to Egypt not without great danger; often he had to endure all kinds of thunderstorms in the open field, in addition to suffering hunger and thirst, often also enduring other dangers: which Moses could not tell everything, but indicates it with this single word, that he says Abraham was a stranger, so that he then indicates innumerable troubles and dangers, which Abraham had to experience in such misery.
(20) His own distress and affliction taught him and reminded him to be kind, helpful and gentle to the poor and the stranger. Therefore he took these three men, who appeared to him in a simple and poor form, for poor and exiled brothers, who might have come from the same country of Chaldea, or from Egypt, or first from Damascus; Therefore he runs to meet them, as if they were in great need of refreshment, asks them kindly to stay with him, brings them water to wash their feet, gives them food so that they may refresh themselves as weary wanderers, and does not even consider that it should be angels or God himself.
(21) Therefore it is a goodly example and image of a mild and charitable man toward the brethren who are persecuted for the word, for Abraham regarded these three men as such. Therefore he does not wait until they knock at the door and ask for lodging, but sits at the door, and seeing them from afar, he runs to meet them, as if he were worried that another host might catch such guests on the road. He has such a willing and inclined heart toward them.
22 For Moses indicates this by saying that he sat at the door. Thus he describes such a heart, which is willing, inclined and ready to serve poor brethren according to their need, and shows not only
1138 D. IV, 176-179. interpretation of I Moses 18, 2-5. w. 1, 17I4-I7I7. 1139
He has not only an inclined and willing heart, but also a servant and gentle hand toward strangers, for which he waits and cares so carefully at the door: just as Paul praises Philemon, that through him the hearts of the saints are refreshed, Philem. V. 7. But such virtue, as I have said, is in the church alone.
23 For look at the papacy and see if you can find such virtue in it. Oh no, the papists are like the sodomites, as the next chapter will tell us. For in fact, as Ezekiel says in Cap. 16, 49: "They have good peace, and all things in abundance; but they help not the poor and needy": against the poor church they rage and rage, shed blood, touch the goods of Christians and drive them into misery. Such atrocious sins and more than barbaric mercilessness and cruelty, which they practice against the servants of the Word, against fathers of households, yes, even against women and children, they try to cover up with their hypocritical worship and by building magnificent and splendid hospitals, not only for the benefit and need of the poor, but for their own glory. Therefore, they will have to hear a terrible judgment in that day, when Christ will accuse them of having persecuted him, driven him out of his own and chased him into misery.
- and now, praise God! under our most gracious Lord, the poor and the exiled have a refuge in his country, where they can safely stay; but I am worried that another will come who will not want to know Joseph, and this will happen because of the most unkindness, because of the lack of hospitality and because of the stinginess of the people; for neither the nobility, nor the burghers, nor the peasants are helpful to the churches with a penny, so that they might again prove serviceable and lenient toward the exiles; but what we have, we have from that which is under the pabstacy znu25. For now and then no one wants to give anything, but in the papacy there was no end to giving; since now and then one should give all the more abundantly and leniently, because of the pious Christians who are in the
The people are taught the Word of God, and the church servants commonly suffer hardship, because they are now married and no longer live in the unrighteous, disgraceful life of the priests. Therefore, poverty and misery do not affect individuals as in former times, but husband and wife, children and servants; and it is a grave sin not to counsel or help them.
And we should not doubt that the holy patriarch will often have to suffer what we suffer every day; for there is no lack of lazy and idle hypocrites who are used to begging, and who gamble away and conceal everything they get, and such are commonly found in churches that have a little supply to help the poor, and for a while they pretend to be very pious only so that they will bring and beg for more of it.
27 Thus Paul complains about the lecherous widows, who were fed from the common caste and were burdensome to the churches, 1 Tim. 5:16. If this happened at that time, what wonder is it that many also come to us under the name as if they were in Eleud and driven from their own for the sake of the word. Of such we have not hospitality, but robbery and unreasonable vexation, that the churches may be burdened; wherefore we must take heed and beware of such loiterers.
(28) There is no doubt that Abraham was often deceived, that idle people came to him and took advantage of his goodwill, knowing that their table would be prepared for them at his house and that everything would be served willingly. Such people are like the lazy bumblebees, who eat up the honey of the bees that work and are busy. But this is done without harm to those who are kind to them; for those who are so simple and mild and do good do not lose their reward, even though their good deeds are lost and misused.
29Therefore we should note this history well, that Abraham is described here as sitting at the door and running to meet the wandering people, who are to be called for it.
1140 L. IV. 17V-IR. Interpretation of Genesis 18:2-5. W. 1, 1717-1720. 1141
as if they were without fault and in need of charity and service from others. We should be as benevolent as this, open our doors and cheerfully accept our poor brothers. But if at times we are deceived about this, it does us no harm; for God nevertheless pleases our will, and the good that is lost in a wicked and ungrateful man is not lost in Christ, in whose name we do good. And as we ought not knowingly to strengthen the laziness of idle and slothful men, nor to give them any thing: so also, if we be deceived, we ought not therefore to forbear, nor to cease to serve others, and to do good. Christ cleansed ten lepers, knowing that only one would be grateful to him, Luc. 17:12 ff. It will be the same for us, and yet we should never set our minds on doing good to anyone.
(30) Yea, we ought not only to be kind and helpful to our brethren who are in misery for the faith's sake, but also to other common poor, if they be not manifestly wicked. As if a Turk or a Tartar were to come to us, and not for the sake of our doctrine, of which, as a stranger, he could know nothing, but were otherwise poor: such a one, though he suffer not for the word's sake, yet should we not despise him nor let him.
(31) However, this doctrine of hospitality applies primarily to those whom Christ calls His least, Matt. 25:40. For where the word is, there the enemy Satan is also, bringing spiritual and physical adversity. He could not rest in paradise until he chased Adam and Eve into misery; therefore we should be ready to comfort the brethren in all kinds of distress. Those who are afflicted because of spiritual persecution we are to comfort and lift up with the word, but those who are afflicted in the flesh we are to feed and refresh with bread and water, that is, with love and hospitality: to each according to his need. As Abraham does here: he sees these three strangers, but does not know who they are, but he knows and sees that they are poor people who are weary and have traveled, therefore he carries them so.
He soon prepares water, washes their feet, slaughters a calf, orders and serves bread and drink. Just as he, though ignorant, takes the Lord himself for an inn, so we, when we do something good for the least of these in the kingdom of God, receive Christ himself, who comes to us in his arms.
032 But why the place where Abraham dwelt is called the grove of Mamre, I have said above. For it is so called according to its owner. For Mamre, with his two brothers, not only gave this place to Abraham to dwell in, but also joined himself to him, and he, with his brothers and theirs, was undoubtedly a holy and pious family, who helped and assisted Abraham in the war against the four kings. Although some of the Latin interpreters call this place an oak forest, and some call it a broad or even a field, it seems to me that it was a small wood or grove in which he had a small hut in the middle. That is why he tells the guests to sit down under a tree in the shade.
(33) That he says of the time that the day was hottest or in the middle of the day is also not in vain. For those who travel and have been up early tend to feel hunger and thirst at that time, especially if they are poor. That is why Abraham took special care at such times, and was of the opinion that he would sit at the door, so that if he saw anyone wandering, he would take him in and feed him. Moses also said that he had lifted up his eyes, indicating that he had been sitting for a while in thought, perhaps thinking of the promise, or praying, or struggling against some challenge. When he suddenly lifted up his eyes, behold, there were three, as it seemed, pious and poor men, and he ran to meet them, invited them, and ministered to them.
(34) Therefore, we are to regard him not only as a father of faith or of believers because of his very powerful and great faith, but also as a father of good works, and as a very beautiful and glorious example of love, people, and the Lord.
1142 L. IV. 181-18". Interpretation of Genesis 18:2-5. W. 1. 1720-1722. 1143
The patriarchs were accustomed to be happy, kind, benevolent and of all virtues. And it seems from Moses' words that the patriarchs had such a habit of sitting at the doors, waiting for foreign guests at noon and in the evening and accepting them, especially at the time when Satan raged against the pious a little more cruelly; just as the persecutions are harder at one time and more bearable and lighter at another.
(35) If one were to set God and Satan against each other, this history would become much easier and clearer. Satan is equally hostile to the teachers and hearers of the Word; therefore one should be primarily hospitable to those who are of our faith. For this distinction, as the apostles taught, is to be held for and against, namely, that we first care for the brethren, that is, those who profess the same doctrine and faith with us, and suffer persecution for it. And such virtue has a special name among the Greeks and is called Philadelphia, that is, heartfelt love for the brethren. Now our brethren are not alone in poverty and misery, but others much more also, and Christ exhorts us, according to the example of his heavenly Father, to do good also to our enemies.
(36) So this virtue, that one is hospitable and kind to such strangers who wander about in misery for the sake of the word and faith, is especially praised and commanded here. For they shall not only be fed with bread and water, as Abraham did, but they shall also be treated with reverence. For thus Moses writes of Abraham that as soon as he sees the three men coming, he looks and runs to meet them joyfully, and then bows down to the ground before them as if to worship God himself, and calls them adonai, that is, LORD.
II.
This is almost too great a reverence for him to receive these poor and miserable brothers, as they were to be seen, who appear to him in the form of three old or young men (for Moses does not indicate this). But see how he addresses them so kindly, graciously and humbly, and his words in front of them.
so sweetly and masterfully to them. He implores them, admonishes them kindly, and at last compels them to stay with him; and makes himself believe that he is in heaven, that such guests occur to him, and that he is considered worthy to accommodate them. "If I have found grace," saith he, "in thy sight, pass not over from me." What greater thing could he have said and offered if they had brought him a great lump of gold? But now they bring him nothing at all, but are to be regarded as those who are weary and need someone to refresh them; which Abraham does so heartily and eagerly that he also asks them, and considers it a great service and treasure that they stay.
(38) Therefore this history has no example at all like it, that so great a patriarch should so reverently and deeply humble himself before unknown guests, fall down before them, address them by the name of the divine majesty, and call them adonai, Lord. After that, see how smoothly and sensibly he boasts of his ability: "Let them bring you," he says, "a little water"; item: "I will bring you a morsel of bread." Such courtesy, that he does not boast greatly of his good deeds, is also very sweet. For as Jesus Sirach Cap. 31, 14, those who advance and begrudge benefits are called evil eyes, so it is not at all fitting that you should praise or extol your own; for such ostentation and hopefulness make the benefit unpleasant. So you will find nothing like this history: and whoever wants to teach others how one should show oneself willingly and serviceably toward the brethren, let him take an example from this, and he will find that in these few words there is much more rhetorical art and mastery than anyone can imitate.
- and now this text teaches, according to the simple and historical understanding, that Abraham showed the works of love, service and goodwill toward the brothers who were with him of one doctrine and confession; as Christ also teaches us, when he says John 13:20: "He who receives you receives me, and he who receives me receives him who received me.
1144 " iv, iW-iW. Interpretation of I Genesis 18:2-5. W. i, I7S2-I7W. 1145
has sent." This is truly a great and wonderful promise, if one wants to think about it rightly and diligently, which Abraham never had so clearly; and yet see how diligently he exhorts these strangers to stay with him and how kindly he cares for them.
- He learned this, as I said above, not only from the instruction of his ancestors, who taught and accustomed their own to be hospitable, which virtue the church needs most when God's word is flowing and shining most brightly: But he was also taught by his own example and experience, after he had also wandered about in misery and had experienced much unhappiness, since the service and assistance of pious people had been quite dear and pleasant to him: that he had therefore learned this rule from experience, that whoever receives a brother who is miserable for the sake of the Word, receives God Himself in such a brother. And because this rule was given to us by Christ Himself, and because He promised that on the last day He would praise us for the good we had done for the poor, we are still much more indolent and cold-hearted than the holy patriarchs, who did not have such a promise.
- Abraham thought that these three men had been expelled from his place for the sake of faith and the word, and saw that they were not respected in Sodom or in the other nearby and surrounding places, nor were they given shelter: Therefore he takes them to himself, and considers it as if he accepts God himself among them; as is evidenced by the fact that he soon calls them adonai, Lord, and also by the gesture that he bows down to the ground before them, as if to worship them; as he is not lacking in this, for he accepts God himself as his host.
42 Therefore he is set as an example to all the churches, that they may learn to receive the ministers of the Word as the Lord Himself in heaven; as Paul boasts of his Galatians, that they held him as an angel of God, Gal. 4:14. And though the custom of bowing down before strangers is not with us, yet we should bow down in our hearts before our own.
Brothers stoop down for the sake of the Lord Christ who dwells in them. For since he says, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me," Matt. 25:40, he addresses this saying to a brotherhood between us and them. But since there is no one among us who would not bow down before the Lord Christ and fall down before him when he sees him, why would we not bow down before our brothers at least in our hearts? As Augustine finely says: Honor God among yourselves; for the word of the Lord Christ does not lie: "You have done to me what you did to one of the least of these."
(43) Therefore, we are justified in lamenting over our unbelieving hearts, which have grown cold and frozen like ice and cannot be softened by such lovely promises. Abraham, as we see, believed, even though he did not have such a clear word, that he would receive God Himself if he received these three men: that they were men, he did not doubt; and yet his knowledge goes higher than he thinks, and looks to the Lord, whom he worships in these guests.
44 If they had been enemies, he would not have let them go, but would have fed and watered them first out of the love that does good to all, and would not have stooped to the ground out of love for his brothers and fellow believers. For he knows that God dwells in brothers who are of one faith and right in the temple of God, and not in enemies of the faith or in those who know nothing of the right religion.
(45) Although I do not resent the opinion of those who say that Abraham learned from his own and his ancestors' examples and often experienced that the angels appeared to the saints in human form and lodged with them, as we will hear later (chap. 19:2 ff.) from Lot in Sodom. This experience brought them to the point that they kept all guests and strangers honest and again hoped to deal with the angels.
1146 L. IV, 18S-I87. Interpretation of Genesis 18: 25, W. 1, 1725-1728. 1147
(46) And though this is seldom done, yet, knowing that God should be honored in the brethren, they considered themselves, as it were, unworthy to receive into lodging weak, poor, and afflicted brethren, who suffered misery for the Word's sake; wherefore they did it with so great joy, and with a willing and inclined mind.
The world, however, does the opposite; for the king in Canaan does not receive Abraham, much less the Sodomites Lot: so Abraham, in Egypt, where a good king reigned, comes into great danger for Sarah's sake, and we will hear hereafter how kindly the Philistines dealt with him. Therefore, the saints are not received kindly and kept well anywhere except with Abraham and Lot, that is, with the Church, which considers itself a servant of the servants of God, and unworthy of such honor, that since God dwells in the saints, it should receive him as an inn among the brethren. At the present time, when there are so many land-grabbers and idle beggars, I do not know whether it would be necessary to show such bodily reverence and servitude. For the world is utterly wicked, 1 John 5:19, and there are many who abuse the goodwill and charity of devout Christians.
48 Washing feet also came from the ancient fathers, and is also part of the deference that should be paid to strangers.
- And is this the historical and simple meaning of this text and a great glory and praise of hospitality, that we should be sure that we have God Himself in our house, and that He is fed, reclines and rests with us, as often as a poor brother, who is in misery for the sake of the gospel, comes to us and is taken in by us for lodging: And this is called brotherly or Christian love, which is so much greater than that common kindness which we show even to strangers and enemies when they need our help.
50 None of these happen to our adversaries, for they are enemies to us because of the word and our faith.
they chase us away and kill us. But those who are their enemies in an outward or worldly way, they are again hostile to them. Therefore, the hospitality and brotherly love is only with the true Christians and in the church.
For the fact that the books of the Gentiles boast much about the friendship of Theseus and Hercules, Pylades and Orestes, who allowed themselves to be killed for one another, is nothing at all compared to the brotherhood in the church, which holds together and binds together the company and fellowship with God, so that Christ, the Son of God, says that whatever happens to one of the least of these is done to him, Matt. 25:40. 25, 40. Therefore, Christians pour out their hearts without hypocrisy in their neighbor's need, and there is nothing so precious and difficult that a Christian does not let pass over him for the sake of the brethren.
(52) But, oh, we poor and blinded people, to whom all these things are preached without fruit, for very few believe that such things are true. But if anyone could seriously believe that he would receive God the Lord Himself when he receives a poor brother, there would be no need for such diligent, careful and heartfelt exhortations to the works of love; But then our bags, boxes, kitchens and cellars would be open to our brethren without all disfavor and burden, and we would run with dear Abraham from ourselves to meet the poor and needy, invite them to us, precede others, and run forward in such honor, saying: O Lord JEsu! come to me, and have need of my bread, wine, silver, and gold; for how well these things are applied, if I turn them to thee 2c. But because we do not do this, it is certain that we do not believe such things. Therefore we are deaf to such examples of the patriarchs. But in fact such examples are prescribed for our shame, and in due time such obstinate unbelief will meet its punishment.
(53) But what will they answer in the last day who persecute the church? As the pope does, who boasts that he is a servant of all servants, lyingly and falsely.
1148 ". rv, IS7-I8S. Interpretation of Genesis 18:2-5. W. 1. 1728-1730. 1149
and spends. Abraham and all believers in Christ have such a title much more cheaply. But if one wanted to call the pope by the right name, one should call him a tyrant, or what would be even worse and crueler than a tyrant; for he persecutes the church of God, drives Christian and faithful servants of God away from theirs, condemns them to the sword and fire, not to mention that he should receive them for brothers and friends. Therefore he is like the sodomites and not Abraham; neither is he worthy of the land of Canaan like Abraham, but of sulfur and fire from heaven and eternal hell.
(54) That he speaks so modestly of his service and good deeds is, as I said, very special: "Let a little water be brought to you," he says, "but lean under the tree" and rest. The Hebrew word is very emphatic, hischaanu, lean, lean on this tree as on a stick; for so do those who have wandered wearily. Psalm 23:4 says, "Thy rod and thy staff, they comfort me," for this is the word upon which we lean, rest, and are strengthened when we are weary with trouble and temptation.
(55) To the diminution of his service also belongs that he does not say that he will prepare a table for them or make beds, but tells them to lie down under the tree and puts them off for bread. Therefore, this is an excellent example, and it is described in convenient and appropriate words, so that someone, if he is not even a stone, must always wish and desire to be like Abraham in this work of hospitality, whom we can call a father not only of faith but also of good works. Let this be enough of history.
III.
(56) Now we must also say something about the mystery of the Trinity. For the godless Jews laugh at us that our fathers wanted to prove the Trinity from this text, that three men appeared to Abraham and yet he only spoke to one: and indeed, according to the historical understanding, nothing else is to be concluded from this text than that Abraham had very great reverence for the Trinity.
He did not yet know that it was the Lord, but he did show kindness, service and charity to these poor brethren and took good care of them.
(57) And because history brings such understanding with it, they condemn us for making three persons and one divine being: and therefore boast that nothing of this kind is found either in Moses or in the prophets, and whoever wants to prove this from this text, he, they say, must be able to turn the Scriptures as he wills, and prove from them what he wills.
58 And according to this rule, as from a certain evidence, they condemn our faith altogether. And that I say the truth, if the Jews read Cyprian and Hilarius, they may find many things that are not at all convenient and agreeable to them. But the holy fathers have written these things in Christian and good opinion, and have well understood and seen that opponents and enemies of the doctrine are not to be dealt with in this way, but with such hearers as do not deny the foundation of the faith and the noblest part. For when a preacher instructs and teaches his hearers, he does not instigate war or battle, but prepares training and armor for battle, in which one does not use sharp weapons, spears or swords, but rather children's weapons and spears and swords made of wood; but when it comes to a meeting, one must be well equipped with steel and iron, weapons and arms.
So, when we argue against the enemies of the church, we must bring forth good and certain reasons and strong evidence. For if this is not done, our enemies not only ridicule us, but are also strengthened in their error. Thus we have rebuked the Anabaptists and Sacramentarians not only with many and thorough proofs, so that we have protected our doctrine, but also by paying attention to what they wrongly attract and falsely base one thing on another.
Therefore, teaching is another thing, and exhortation is another. Rhetoric and the art of exhortation are often used in jest, and offer you a shillelagh that you regard as a sharp sword.
1150 L. IV, 18S-191. interpretation of I Genesis 18, 2-5. W. I, I7SV-I7S. 1151
But dialectics and right mastery are in the field and do serious things; therefore they do not show wood or shillelaghs to the adversary, but sharp and pointed spears and swords. And because the fathers did not do this everywhere, but at times adduced and used inconvenient, and at other times weak, evidence to establish and prove the article of the Trinity among their disciples and hearers, the Jews hold this against us as a rule, that many sayings of Scripture are evil received and applied by our teachers, for which reason our whole doctrine of the Trinity is unjust and false. And we do not deny that the fathers cite some things from the Scriptures that are unjust and inconvenient; but nevertheless this is not true either, and is unfounded, that therefore our doctrine is unjust.
(61) For as far as this text is concerned, we admit that the historical understanding proves nothing against the Jews; but sometimes the inauthentic and figurative understanding is also admissible. For this is what Paul does in Gal. 4:22 ff: after he has masterfully proved the doctrine of faith and, as it were, conquered it with the sword, he then brings in the allegory of Sarah and Hagar, which, although it is too weak in the battle, for it deviates from the historical understanding, nevertheless makes the trade of faith its light and adorns it.
(62) For history does not teach that Abraham was God, Sarah the church, and Hagar the synagogue; but it teaches that Abraham was the father of the house, Sarah the mother of the house, and Hagar the handmaid. But what harm is there, if the foundation has been well laid beforehand, and if it has been proved from other certain and clear sayings of Scripture, that the allegory should also be brought, not only to adorn the matter with it, but also to make it clearer and more lucid. Thus the natural sons of Abraham, Ishmael and Isaac, signify the two peoples; Ishmael, the people according to the flesh; Isaac, the people according to the spirit or the promise.
For this reason, Augustine rightly says that the figure proves nothing, and that it should also have nothing to do with things when they are spoken of seriously, because there one must find the reason for them.
Certainly and firmly. If this is established, then it is permissible to explain and decorate the matter with allegory or figure. Thus Augustine himself does not prove the Trinity from the fact that he speaks of three different powers or effects in man, and yet it is a lovely thought that one looks for footprints and characteristics of the divine Trinity in man and all other creatures at the same time.
(64) As Peter Lombard does when he cites this common saying, that every thing is ordered and created by weight, size, and number: item, that in every thing that has a size, consider the length, breadth, and thickness: item, that in philosophy there is ens verum unum (a true, unified being), in the sun, its substance, light, and heat. With such sayings one cannot penetrate the adversaries of the word, but to us they are lovely similes and characteristics of the article of the Trinity, which we have otherwise founded and proved and which is known to us. In this way we also want to answer the Jews here, they may laugh at our and our teachers, who have used this testimony in the article of the Trinity, as they want; they have nevertheless never said that they blame us falsely, that these three men mean three persons of God.
(65) In like manner the papists also counterfeit our doctrine and sayings, that they may adorn their things. For since we say that man is not justified by his works, they say that we forbid and reject good works. Such poisonous liars are CochlƤus, Witzelius and others, and are such devilish lies of poisonous and very evil people, who do not hear what I say, nor do they want to hear; and yet they interpret our words as they want, much differently than they are meant by us.
- Nowhere in the fathers or teachers is it found that Abraham considered these three men to be three persons of the Godhead; therefore these are lies of poisonous tongues, which are like a sharp shearer's knife, Psalm 52:4, and speak nothing but rash and hasty words, thereby seducing, vexing, and bringing down pious hearts.
1152 L IV, 191-ISS. Interpretation of Genesis 18:2-5. W. 1, 1753-1736. 1153
will be. The Jews have ears and hear naturally like other people, but as people possessed by the devil and his wickedness, they do not hear what we say; as Isaiah prophesied about them, Cap. 6, 10. For the fathers did not speak so foolishly about the Trinity that they would have pretended that these three men, if Abraham had seen them with bodily eyes, would have been taken by him for three persons of the Godhead.
In the baptism of Christ, Christ stands as a man, the voice of the Father comes from heaven, and the dove hovers over the head of the Lord Christ: these are three distinct things; but who would say that humanity is the Godhead, or that this voice is God the Father, or that the dove is the Holy Spirit?
- But this is rightly said, that in the man Christ is God, in the dove the Holy Spirit, and in the voice the Father. And are we not so foolish as to say that an outward image or bodily thing, which is seen and comprehended with the eyes, is God; for we know that the Trinity is invisible.
- Therefore, the Fathers did not say in other words and so roughly why God wanted to reveal Himself to Abraham in three persons and not in four or two, or why God chose three persons in which He appeared, namely, that Moses wanted to indicate darkly that One God was divided into three persons, since Abraham sees three of them and worships only One.
(70) And thus the holy fathers have spoken, not as the poisonous tongues of the Jews blaspheme; for God willed to appear to Abraham in the Trinity of angels. Since three are seen and one speaks, and Abraham sees three and worships only one, the holy fathers say that this means that there is a trinity in God, and not that the same three persons who are seen are the Trinity. But if we had no other proof of the Trinity without these three persons alone, I myself would not have believed it.
we have other reasons and strong and powerful proofs, of which we have said in other places and still want to say.
Therefore, let us defend our teachers against such poisonous tongues, who say that Abraham saw the Trinity in a secret and hidden mind, because God did not appear to him in fewer or more persons than in three. For if he saw the day of Christ (as is clearly attested in the New Testament, John 8:56), he undoubtedly also saw his divinity: if he saw his divinity, this could not have happened without knowledge of the Trinity.
(72) That therefore the fathers have rightly guided and used this text. For to prove a thing, and after it is proved and established, to adorn and emphasize it, are two different things. The rhetorical colors and arguments do not always prove, but adorn very much and persuade to what the dialectic has proved.
(73) It is very pleasant and sweet to me that after I know that we are justified by faith alone (for this is abundantly founded, proved and explained in the holy Scriptures), Augustine, Hilarius, Cyril and Ambrose also say this: although they do not do the same and often speak inconveniently and not at all actually. For I do not attribute this to them as an error, but am content with the fact that they say the same thing as us, whether they do not speak so comfortably at all times: and their testimony strengthens me, whether it is more rhetorical than dialectical.
For where the foundation is rightly built and laid, the rhetorical proofs, though they are not so strong and firm, are also useful, pleasant and fruitful. Therefore, this testimony of the holy fathers is to be held to be true, that they rightly said that Abraham recognized the Trinity from this appearance, in which God appeared to him in three persons. For such is a rhetorical argument and proof, convenient and useful to teach, where the foundation of the Holy Trinity is built and laid from other places in Scripture.
1154 L IV, 1SL-1SS. Interpretation of I Genesis 18, 5-8. W. I, 17S6-174V. 1155
Second part.
Of the banquet prepared for Abraham and of the conversation at that banquet.
I.
V. 5-8. They said: Do as you have said. And Abraham hasted into the tabernacle unto Sarah, and said, Make haste, and mix three measures of fine flour, and knead, and bake cakes. And he ran unto the oxen, and fetched a goodly calf, and gave it unto the lad, and he made haste, and prepared it. And he took butter and milk, and of the calf which he had prepared, and set it before them, and stood before them under the tree, and they did eat.
This is the description, not of a glorious, princely or royal, but of a divine meal and banquet. And whoever would be a good dialectician and orator, he would have rich matter in this text, in which he could well practice. For such words are not to be passed over so merely and coldly, since it is certain that they are not written in vain by the Holy Spirit, but for our sake.
When Abraham notices that these three guests want to stay with him, he happily hurries into the hut and prepares a meal, because he is sure that he receives God Himself in these three guests. Such faith makes him so joyful and willing.
Because we do not have such faith, we are not at all like Abraham and are very slow and sluggish in such service and works of love. But if we did not doubt in our conscience, but were sure that when we receive a brother, or one who has been driven out because of the word, or the poor in any other way, we would receive God Himself and have the Son of God Himself as a witness of such service on the last day, we would truly rejoice when foreign guests came to stay with us and would not think that they would weigh us down.
- But our physical eyes prevent us from doing so, for they see an invisible guest, even if they have seen him before.
Because this is so ardent in Abraham, he hastens with such great joy, and does not walk slowly or in awe, but rejoices that he has received cause to prove his good will to his brothers. Therefore he does not let his servants serve him, but steps on his own feet and delivers a calf; he also tells his Sarah to hurry and bake a cake.
79 All these things are written by Moses so that he may emphasize the glorious faith of Abraham, so that he may not let his conscience doubt, but be certain that he has as his guest the God of heaven and earth: not that he already knew Him then, as he knew Him later, but that he is certain that God will come to him in these brothers. Such faith therefore makes him joyful, willing and eager for such good works. But because we are sluggish and lazy to do such good works of love, and are angry or grumbling when strange brothers come to us, these are signs of a sleepy and lazy, if not dead, faith in us.
For this reason, such examples should be held up to the congregations and diligently impressed upon them, lest we be punished for our ingratitude, as happened to us in the papacy, when we despised such sacred histories and were more concerned with the lies of the monks. But what are Antonius, Franciscus and Dominicus against this patriarch, whose heart burns with faith like a fiery furnace? That is why he is so inclined to all kinds of service and willingness.
81 Previously he had said that he would have a little bread brought to them: here he takes three measures not of common flour, which the servants used for food, but of choice breadcrumbs. And this is Moses' rhetoric, so that he praises Abraham's love and hospitality with mighty, splendid and very rich words, or rather his faith, because it shines out in such works. How great the measure was, I do not know, but it is certain that the Jews had small measures, for they were a very moderate people.
1156 L. IV, 1S5-197, interpretation of Genesis 18: 58, W. I, 1740-1743. 1157
So he measured the flour according to the number of guests, and now increased his gift, which he had not praised before with many words, but had offered small and small, with action. As mild people are wont to do. But the boasters, who make so many words, do not do so; for commonly the words are greater than the deed: and with such pompous words they puff up their good deed, and make their service, which is pleasant in itself, unpleasant in this way. And there is no doubt that from this history of Abraham Solomon took many sayings and put them among his sayings.
The Latin word panis subcinericius, which we have translated cake, is actually beautiful and white bread, as with us are rolls or cakes, which we serve at banquets. In Hebrew it is called ugoth, and is found in the 35th Psalm v. 16. laage that is: "Those who pretend and mock the pious for the sake of the belly", and therefore are invited by the rich and fed according to pleasure. Paul calls such people servants of the belly (Phil. 3, 19); like the canons of our time, who neither teach nor pray nor work in the church, but only eat sweet bread and drink good wine.
84 Therefore the word og is called a baker, and in Moses it is the name of the king of Bashan, that is, of fatness, because he dwelt in a fat and fertile land, and had beautiful white and sweet bread. Therefore Abraham took good care of his guests and did them good by baking cakes for them. But he hastened to the cattle and delivered a tender and fat calf.
Where did Moses, who usually does not say much about big things, come up with such rich and extensive words here? Actually, he wanted to praise and impress upon us the example of the holy patriarch in this way, so that we would be so fervent in good works, and as Paul says in Romans 12:10, one would be diligent to precede the other in service and willingness toward poor and exiled brethren, in whom God Himself comes to us and seeks shelter with us.
86 Therefore he says that Abraham himself hastens to the cattle, does not command a servant to do so, and does not bring forth a mangy, snotty and sick sheep, but a very tender and well-fattened calf; that from this it can be seen that he was not a meager or exact landlord, but very mild and hospitable. For precise and frisky people are commonly frightened when a stranger comes to them, and present him with what they do not like and is the very least.
But Abraham did not do this, but prepared a rich and precious meal, because he considered that he had received God in these three guests for lodging. And this is written only once by Moses, but there is no doubt that it was Abraham's daily way to expect foreign guests at noon and to take them home. For how could one who believes for certain that in an exiled brother, who suffers persecution for the sake of the Word, God Himself is not demonstrating the greatest and highest goodwill to foreign guests?
Therefore, think of this innkeeper, who makes it his business to satisfy unknown guests. What must he do to acquaintances and friends! He speaks kindly to these strangers and asks them highly, as if they were doing him a great service, if they stay with him and offer lodging, promises them a morsel of bread, but takes the most beautiful flour and has a cake baked for them. Next to the bread he puts a fatted calf and butter and milk with it, and does not sit down at the table himself, as he should have done as the father of the house, but stands there as a servant and sees that the guests do not lack anything.
Where does this innkeeper get such diligence, attention, service and will against strange, unknown guests, whom he does not receive, as innkeepers do in inns, in order to gain something from them, but feeds them for free? Actually, this is because he thinks he is serving God when he serves his neighbor in his need.
(90) And Moses would have us diligently remember and observe the faith of Abraham, and learn to practice it, and not only in them.
1158 S- rv. 1S7-1SS. Interpretation of Genesis 18:5-9. W. i, 1743-174". 1159
If we owe this to parents, disciplinarians, and the authorities, 2c. but also to all our fellow believers or brothers. But because few of us have such faith of Abraham. Few also believe that parents, schoolmasters, authorities are given to us and ordained by God, therefore obedience and service to them is all the weaker, indeed none at all.
Therefore Moses holds up Abraham's example to us as a mirror in which right service and all kinds of virtues shine, but especially this glorious faith, that he recognizes, honors and serves God in these guests. This faith is the most noble thing, but it is hindered in us in many ways by our own flesh, which lies before our eyes like a thick wall, and prevents us from recognizing God in our brothers, as Abraham did, and showing him such service and honor.
The place where this banquet is held is a tree, and Jerome writes that it was a terebinth and remained there until the time of Emperor Constantine. And if you want to compare it with the foolish splendor of the world, you will see nothing here of engraved and painted carpets, nor golden or silver drinking vessels as in princely wickedness: but what is all such splendor compared to the fact that God and the angels are here?
We could have such guests every day, if we were not hindered by our unbelief. Therefore, all these things are written for our shame and disgrace, so that we do not do them in the light of day, and take it for granted that it is not flesh and blood, but the Son of God Himself with His angels who lodges with us, as often as we take in exiled brothers who are in misery and need for the sake of faith.
And if such faith were in us as it was in Abraham, every tree and every little hut would become a heaven, surpassing all kings' courts and palaces; and all the splendor of gold and silver and all the royal glory would be nothing compared to the adornment of such a poor and little hut, in which God sits with His angels as guests.
- but as I have often said, we are, the
because our hearts do not believe, are lazy and slow to such services and works of love, run around like swine without all reverence and willingness, forgetting the admonition of St. Paul Rom. 12, 10: "One should precede the other with reverence"; Phil. 2, 3.By humility one esteemeth another better than himself"; item of Augustine's saying: Dear brethren, honor God in yourselves; for if he who is baptized is a member of the Lord Christ, he who receives a baptized brother receives Christ himself. But as I have often said, our unbelieving flesh prevents us from seeing and enjoying such glory. However, such examples are held up to us, that we may learn to improve such coarseness and hardness of our nature, and awaken our hearts to hospitality and other Christian and ministerial works.
II.
V. 9 Then they said to him, "Where is Sarah your wife? And he answered, Within the tabernacle.
After Moses has described the banquet with its glory, the like of which has never been seen under the sun, since the guests are God Himself with His angels, he now reports what their conversation or sermon over the table was, so that there is no lack of this description, and the whole world will know and be aware that this banquet did not take place as among the monks, who had to remain silent over the tables.
97 For there is nothing more vexatious, nor more uncomfortable, nor more unpleasant, than when good friends come together in silence at a banquet. For words and conversation, if they are sweet and seasoned with salt, as Paul says in Col. 4:6, are the proper seasoning of food; if one word brings and sharpens another, and not only the body is nourished, but also the heart is instructed with doctrine. For Christian conversation comforts and refreshes the heart, awakens faith, inspires love, and instructs us in many ways. Therefore
1160 D. IV, I9S-20I. Interpretation of Genesis 18, 9. W. I, 1745-1748. 1161
let me go the peevish and silent monks who take their silence for holiness and worship.
- Now Sarah, it seems, had some doubts about the promise that God made to her in chapter 17, vv. 16, 19. V. 16, 19, that she should be the mother of the promised seed; therefore, the Lord asks her here that he himself strengthen her in faith. For this work God does for and for, that he instructs, enlightens and strengthens the weak hearts with his spirit, not that he condemns or rejects them because of weakness.
Therefore he asks here as soon as, where Sarah is, and answers Abraham with short words: "She is inside in the hut". If such a short answer runs through a lazy and industrious heart, it lets it go, as if nothing special was attached to it. But the Holy Spirit, with such words, wanted to set an example for all women to follow: that just as Abraham is everywhere modeled for us as a rule of faith and good works, so we should also learn from Sarah what are the highest and most beautiful virtues of a holy and praiseworthy housemother.
(100) For we know that the weakness or inherent levity of all women is that they are apt to walk about, inquiring and searching providently after all things, standing at the door, and either seeing what passes by and happens in the street, or waiting for new rumors. This is why Solomon says of wicked women, Prov. 7:10, 11, that their footsteps are inoffensive, because they are shrewd to see and hear things that do not concern them. For this reason, women's manners and behavior are called evil because of their frivolity, gossip, and presumption.
101 Now these virtues are praised in Sarah, which are contrary to these vices; and this is done in one word, that Abraham says she is in the tabernacle. For if she had been forward like other women, she would have run out and stood at the door, seen what guests had come, listened to their speech, and fallen for their words, 2c. but she does not do any of these things.
nes, but waits for their work and housekeeping and cares nothing about other things.
102 Thus Paul commands Titus 2:5 that a woman should be domestic, that is, stay at home and wait for her husband. This is how the pagans painted Venus, that she was standing on a snail. For just as the snail, wherever it crawls, carries its house with it, so a woman should be busy with the business of her house and not go far from it. This requires not only all kinds of housework and ordering, which is primarily due to women and is their own, but also the needs of the children and the servants, who need diligent attention.
Therefore this is a great praise of Sarah, that while strangers come here, she waits for her own, and does not sin with her forwardness, but remains like a snail in her little hut, and does not take so much time that she sees a little what guests she gets.
Such discipline, or shamefacedness, as it may be called, far surpasses all nuns' works and worship, and these words, "Sarah is inside the tabernacle," should rightly be made to work upon the veils of all women. For with this they would have to be reminded of what their office was, they would have to beware of being forward, treading the pavement and walking around and gossiping, and they would have to get used to diligent housekeeping. Thus Moses outlined and described in very short words all the virtues of a pious housemother, who likes to be at home in her house, who takes care of the housekeeping, and who handles and governs what the husband acquires and brings into the house.
(105) Our adversaries, the papists, boast much of great and wonderful works, and laugh at us when they hear that we praise such domestic and civil works, for they consider such works to be small and unsightly. But fasting on certain days, wearing special clothes, not eating meat, making long pilgrimages, etc., such works they praise with a full mouth and promise heaven and blessedness in return.
- although they are not worthy that we should listen to their loose talk and foolishness.
1162 L. IV, 201-SOS. Interpretation of Genesis 18, 9. W. 1, 1748-I7SI. 1163
work, it is for us to rightly understand and appreciate such civic and domestic works. To be hospitable is a domestic and outward or common work, but in truth it may be preferred to all the works of the Carthusians or hermits, yea, even to the fasting and austere life of John the Baptist, which after all he undertook according to divine providence and order.
- Such a domestic work is also this discipline and sedateness of Sarah. But which virgin or widow could be compared to her in this case? However, those holy people are disgusted with the conjugal life and the presence of husband and wife, so that they not only consider it a dishonest life, but also pretend that it prevents holy works and practices. For this reason the pope imposed and commanded his own to live a conjugal life. Such a conjugal life is all too common in the world, therefore it has nothing apparent about it, and is especially despised by those who want to be the most holy.
For this they should have looked at the one who ordered the worldly and domestic regiment, and if the pope did this with his group, he would know how to keep and speak more honestly about the works of both regiments. "God created them," says the Scripture Genesis 1:27, "male and female"; item v. 28: "He blessed them." Do you then consider this a small thing?
But if you want to explain why God instituted the marriage state in the first place, namely, that through it God has prepared a church, and through it the terrible plague of the flesh is healed, and the way of sin is blocked so that it cannot deceive us, then you will truly have to confess that for this benefit the marriage state is to be highly praised.
(110) Therefore let us consider such civil and domestic works to be the most glorious and godly works, which the papists despise as vain and lowly. For that I speak of hospitality alone, what work is there among all the papist services that can be compared to it? So it seems a small
To be a work, when one gives a drink of water to a thirsty man: but hear thou Christ, how gloriously he extols such work, and what rewards he promises for it.
(111) We can also say this about other works in the household, when pious parents raise their children rightly and keep them in the fear of God; when they keep serious discipline over their servants and drive them to obedience. True, these are common works, without any appearance of holiness, but they must be judged from God's word and not from reason. Abraham could well have fasted on special days, as he undoubtedly did, but Moses writes nothing about this, for he described the righteous works and virtues, not such works as the gospelers can and are accustomed to do.
But the unholy papists are not worthy to be answered more broadly. Let us thank God that we, who have been instructed in the Word, can understand what good works are, namely, to be obedient to our parents and overlords and to honor them, to govern the servants in the house, to show friendship, service and goodwill according to each one's need 2c. For we see that Moses, the prophets, Christ himself, and the apostles held such works in such high esteem that they were not ashamed to teach and preach about them often.
For they have seen the error of reason itself, and have become so confused in it that it cannot come to the knowledge of right worship, since human works or statutes do nothing but lead people away from right Christian works and practices by their appearance.
For just look at a monk; he evades the obedience of all authorities, even of his parents, does not raise children, does not work, does no good to anyone; but toward his own he is full of hatred and envy, fills himself with the sweat of the poor, and yet is proud and puffed up under this very name that he has vowed to be poor.
- but the pious and God-fearing
1164. L.IV,M3-M. Interpretation of Genesis 18:9, 10. W. 1, 1751-1754. 1165
Abraham, the father of the house, is quite poor. For he follows God, who directs him into misery, has nowhere to stay, and even though God has blessed him, he must still be provided for every hour among the unbelieving heathen among whom he is, that they invade him and do violence to him and take everything he has. Thus his wife Sarah willingly follows him into misery, provides for her house and servants, keeps herself in service to the neighbors, is obedient to her husband 2c.
These are the highest virtues, the like of which are not found in all the statutes of men. Therefore, let them be highly esteemed and preferred as God's ordinances to all the ordinances and commandments of men, no matter how seemly and respectable they may be. For they corrupt the faith and order of God and mix water with wine, as unfaithful and stingy landlords do.
117] Therefore let us remember this example, that Moses praises Sarah, how she waits with care in the house of her office. For if a housemother wants to serve and please God, she must not, as the women did under the papacy, run into the churches now and then, fast, pray rosaries, etc., but wait on her house and servants, raise and instruct her children, do her kitchen work, and whatever else needs to be done in the house; and if she does this in the faith of the Son of God, and hopes to please God for Christ's sake, she is holy and blessed.
118, "What God has joined together," says Christ Matth. 19, 6, "let not man put asunder. Therefore, divorce or illegitimate life, as it was in Pabst, is not from God. On the other hand, the works required by such divine union are quite holy and good works, however small and mean they may seem to be and are held to be.
For where there is a right obedience to God in faith, everything that the profession requires is a holy and pleasing service to God.
120 But if any man love widowhood or virginity more, and be able to abstain from matrimony without sin, let him do so.
but in such a way that he does not therefore despise or condemn worldly or domestic estates. For they are estates that God has ordered and appointed.
Therefore let monks and nuns boast of their works as long as they wish. But let this work be enough for a husband, if he presides rightly over his household: let it be enough for a wife, if she cares for and maintains her children, feeds them, washes and cleans them, puts them to rest, is obedient to her husband and keeps her house diligently. Such works are far above all nuns' works, of which they boast magnificently and proudly.
For in the statutes of men there is commonly this devilish and pernicious pestilence, that the hearts become secure thereby, and decay as if they were holy. But a pious and Christian housemother does not practice hopefulness, for she is afflicted and humiliated in many ways, because she has to experience innumerable displeasures: from the servants, from the husband, from the children, from the neighbors 2c. Therefore, she has reason to practice her faith and pray everywhere. But that is enough of Sarah's example. Let us see what follows in the text.
V. 10 Then said he, I will come again unto thee, if I live; behold, Sarah thy wife shall have a son.
This is the main point of this sermon or most friendly and sweetest guest talk. Now, without a doubt, God will not have explained Himself in so few words. For Moses only recently shows the summa of it, does not tell the whole conversation and trade; as the evangelists also do. For what Christ says in the last supper Joh. 16, 5. 7.: "I go to the Father", and: "I will send you the Comforter", he will undoubtedly have interpreted and explained with rich and many words and a long sermon.
124 So Abraham's guests first thanked him for feeding them so well, and then promised that they would return and that Sarah would have a son. What has
1166 L. IV, 205-207. interpretation of I Moses 18, 10. W. I, 1754-1757. 1167
here greater, happier and more pleasant things can happen to these spouses?
The words, kaeth chajah, after the time of life, which we have translated, "If I live," have misled almost all interpreters. The Hebrews understand them as if Abraham and Sarah were promised a certain life, and if this is the opinion: When I come again, you shall both still live. But if this is the opinion, then these words are nothing but an unnecessary repetition. For when God says to Adam and Eve, "Grow and multiply," he also indicates that they should live. Thus, since it is said here, "Sarah shall have a son," she is also promised life at the same time. - So Abraham cannot beget children when he is dead; because he is therefore promised to beget a son, it follows irrefutably that he is promised to live so long.
The others pretend that such words should not be applied to Abraham and Sarah, but to the promised Son, as if this were the opinion: I will come again after the time of life, that is, after such a time as a child must have if it is to live on earth. And is this mind better and more convenient, if one unwinds it and explains it. For the mind is this: I declare unto thee that a son shall be born of Sarah, that he shall be a natural son, and that he shall bear her as a fruit is born of a young woman; lest any man think that he shall be born of Sarah's flesh and blood alone, without the help of a man, in a natural way. She will conceive, he says, from the man and bear the fruit in the womb naturally and ordinarily, so that he will be a true son.
Adam was created from the earth, but therefore he cannot be called a son of the earth, because being created from the earth and being born from the earth are two different things. So also Eve was created from the rib of the man, and yet one may not call her a daughter of the rib. And if God made a man out of wood, therefore the wood could not be called the father of the same man.
So also if God had miraculously created a son from the old Sarah, he would not have been a son after the time of life. Therefore, that he says: I will come again after the time of life, is just as much as if he said, according to the natural way, by which a child in the womb is used to be born and live, Isaac will also be born and live.
The physicians say that the fruit begins to live and move in the fifth month after it has been conceived, but in the other five months it becomes perfect and is made to be born. The same will happen, says the Lord, with Isaac's birth. And thus he excludes the strange and miraculous birth that Sarah, already dead, might have thought of.
And so, that the common course of nature might remain, the Virgin Mary bore the Lord Christ until the tenth month. All this time he had his nourishment like other fruits received from the drop of blood of the Mother, sanctified by the Holy Spirit.
131 Therefore these words about time can be understood in such a way that no one should look with his mind to a miraculous birth, but everyone should believe that Isaac is a true son of Sarah, and that he was also born from Abraham and Sarah in a natural and orderly way, as people are born. Therefore the epistle to the Hebrews, Cap. 11, 11, says that Sarah received the power to conceive by faith, that is, that she conceived from Abraham according to the common course of nature, not by a miracle like the Virgin Mary, who also conceived in the womb, but from her own seed, after the Holy Spirit had enveloped her, and not from a man's seed.
In our German translation, we have not applied these words to the life of the child or the parents, but to the person of the angel who speaks to Abraham. For since the angels are subject to such human works and actions and carry them out, they also take on the body of a human being, they also speak, walk, sit, eat and drink, just as the angels do.
1168 L. IV, "7-20S. Interpretation of Genesis 18:10-12. W. 1. 17S7-17K1. 1169
So that these words, "after the time of life," are as much as, "if I live. For this is the way we use to speak of future things, that we attach this condition to it: If God will grant me my life, if it is God's will 2c.
So this example is part of learning how to speak of God in all fear and honor. Now everyone is free to follow which opinion he wants. To me, the middle opinion of the natural way of giving birth seems to be the most comfortable. But to speak in such and such a way hinders us very much, that after the Hebrew language is no longer common, its way of speaking becomes unknown and strange to us. Therefore, if we do not meet everything in this, a fair and kind-hearted reader will not blame us.
Third part.
Of Sarah and her behavior during this conversation.
V. 10-12 Sarah heard this behind him, behind the door of the tabernacle. And both Abraham and Sarah were old and well advanced in years, so that Sarah was no longer in the way of women. Therefore she laughed within herself, and said, Now that I am old, I shall yet cherish lust, and my lord also is old.
It can be seen that the table was arranged in such a way that the guests had their backs turned toward the hut. It was not closed with doors like ours, but was open, so that Sarah, who was standing at the door waiting to hear if her husband wanted to give an order, could easily hear what was being said. But now the text says that she laughed at this promise and prophecy that she should bear a son. For that it should come to her still, she could not believe, therefore she was ashamed; and for this reason follows: "They were both old and well advanced in years," that is, they had now almost lived out their days, and it was, as we are wont to say, come to an end with them, they walked all their days on the
pit; therefore, she did not believe it, but laughed.
She was no longer doing things the way women do. The young fellows do not understand such things. But one should learn that God has given seed to men and women for fertility, one more, the other less; one stronger, the other weaker. For there is no other way to be fruitful and bear children, except by mixing the seed of the man and the woman. For a woman has her seed and a man also his. And experience shows that women who do not have their time are barren. Therefore, as long as Sarah was according to her time and the common ways of women, she was able to conceive.
- But when these things had ceased from her, she said, "The Lord hath shut me up, that I should not be able to bear," and told Abraham to lie down with Hagar, that the promise might not be hindered: and by such thoughts her faith is hindered, that she cannot believe that she should yet be fruitful and bear. But such sin is not imputed to her, but forgiven for the sake of these noble and grateful guests. Since Zacharias did not want to believe the angel, he was punished to be mute for a while, but nothing like this happened to Sarah, because the Lord took her weakness into account and forgave her.
Although the very fact that Sarah laughs at herself is a sign of special discipline and chastity. Nowadays one often finds old and shapeless hags who are hornier and more forward than the young. Sarah was not such a woman, but as long as she had hope that she might bear fruit, she kept her husband and waited for the Lord's blessing; but when her old age took away such hope and spoiled it, she abstained from her husband and provided herself with an heir from the maidservant. Such chastity is no small virtue, but those who praise virginity and live illegitimately burn and are defiled day and night.
- but the Sarah chastity has no
1170 L. IV, 2M. 210. ' Interpretation of I Moses 18, 10-12. W. 1, 1761-1768. 1171
She is hidden under a small cover, because she is a wife; which is a hindrance to all those who live illegitimately, because they cannot see such a glorious chastity, nor believe that it is true, that she says: "Shall I still cultivate pleasure? Now these are also words of an exceedingly chaste and shameful heart.
(139) The Jews speak and speak gloriously of circumcision, but such examples should be praised and held up to all housemothers, since they are recorded and described by the Holy Spirit, not without special counsel.
(140) That Sarah also says of her husband so sensibly and with reverence that he is old, and calls him a gentleman, not a man or husband, is also not to be respected as if it were written in vain; for with such words she also praises her husband's chastity, and shows how valuable and honest she holds him.
141 And this text is especially praised by St. Peter in his 1st Epistle Cap. 3, 6, where he exhorts the housemothers to godliness, discipline and respectability. For Sarah is a particularly good mirror and example, not of one or two, but of all praiseworthy and Christian virtues; and here the Holy Spirit writes of her that she takes care of her house with diligence, does not run up one alley and down another, and learn new rumors from her neighbors, cares diligently for her servants, and lives chastely with her husband, whom she does not consider to be her husband alone, but honors him and waits for him as for a master.
Now if every housemother behaved in this way, what could a pious and reasonable man find fault with her? But, alas, few of them care for such things, nor do they strive to be like Sarah; but are commonly proud, splendid, quarrelsome, mordant, disobedient, rebellious, pompous, and pretend to be wise. Therefore they do not want to be taken for women, but for masters. But how far is this from Sarah's example, which Peter approvingly praises, and from this text?
and understands it better than all nabbins, who pass by such words with contempt, as if they were unnecessary and useless words.
But St. Peter wants them to be an example and mirror in which all holy and chosen women should be reflected, hoping in God and pleasing their husbands with obedience and submission, as Sarah did. And Peter does not speak of monstrous and ugly works, as the nuns do, who dress themselves in a special way and avoid the common unpleasantness, misery and miseries of this life 2c., but says v. 5. 6: "You women, be subject and honor your husbands, as Sarah did, who called her husband Lord with the highest reverence." So a housemother could not be praised more highly if she has the praise of placing her hope in God and honoring her husband: and no one can sufficiently adorn nor praise such high virtues and gifts with words.
But why does St. Peter talk about the hope in the Lord among other virtues of women, which Moses does not mention here? In fact, this virtue had shone in Sarah throughout her life like a beautiful and bright star. For consider what Abraham's profession was. God called him to go from his fatherland to the land of Canaan, and he had no place to stay, but wandered about like a beggar, hiding here for a year and there for another year among the heathen and his own. What does the pious, chaste Sarah do in such arduous misery? She not only willingly follows her husband wherever he goes, but also honors him like a lord. Among ourselves, one might well find women who would soon tire of such unwillingness and danger, become unwilling and impatient, and force their husbands to seek a certain dwelling and permanent place, or would run away from them. But Sarah holds fast to the hope in God, follows His word, and although this is a hard stand that she must endure over such a long and long journey, she nevertheless endures, and with hope in God's help overcomes everything that is hard and burdensome to her about it.
1172 L. IV, 210-212. interpretation of I Moses 18, 10-14. W. I, 1763-1766. 117Z
That is why she is presented as an example to all housemothers. For here you see and hear from her nothing frivolous, nor unreasonable or impertinent, but everything is serious and important. Everything is fair and praiseworthy, everything is directed according to the rule of the Word of God.
But all these things should be diligently and carefully remembered for the sake of foolish and foolish teachers, who not only teach works and services of their own choosing, but also prefer them to the works that God has commanded. For you have never heard a papist praise such and such histories, or think them special and excellent. They have all said that nothing is written in this first book of Moses, except how among the Jews the men slept with their wives. But are these not coarse sow's eyes, which blindly pass by such great and glorious virtues, and stick only to what is said about sexual intercourse and fornication?
(147) What do such people indicate by this, other than what their hearts are like? They have too many good days, too much food and too much drink, so they must be mad with fornication, and yet they never stop praising the wicked and nasty life of the priests; but such virtue, which the Holy Spirit himself has prescribed for us, they despise or even blaspheme. Just as the married state has been infamous, scolded and desecrated in many ways under the papacy.
Therefore, such domestic virtues should be diligently preached to the young people. If anyone has this gift, that he may abstain and live chastely without the marriage state, he may well use such a gift and abstain from womanhood; but let him beware of it, as of the most harmful poison, lest, for the sake of such grace as he can abstain from, he prefer himself to those who are in the marriage state, or despise or condemn them. For the married state is ordered by God, and the lives of spouses, if they are and remain in the faith, are favored over those who work miracles and have a great reputation and clamor because of them.
The scripture always drives this through and through; because according to the faith you hear nothing more from Abraham than that he sits in his hut, waits for foreign guests and receives them; but after that he arranges his house business. Thus Sarah cooks, makes butter and cheese, feeds the cattle from 2c. I must confess that these are servants and maidservants, but they are presented to us by the Holy Spirit as an example.
(150) If then the papists despise such works, and choose other costly, heavy, high, and peculiar exercises, let them remain mad and furious as they are, and consider such domestic works to be filth; but let us nevertheless consider that such childish domestic works, if faith be with them, are to be esteemed more precious than all gold, and far higher and more excellent than all dishonorable life without faith.
Truly, the Holy Spirit describes the holy woman, Sarah, with such colors that it is clear that, although she is capable of conjugal life, she surpasses virgins in chastity. Therefore it is a great sin that the papists are so hostile to the conjugal life of the holy patriarchs and blaspheme it, since it is a mirror and practice not only of chastity but of all other beautiful and glorious virtues. All this should be diligently noted, so that one may refute the opinion of the enthusiasts.
Then said the Lord unto Abraham, Why laughest thou at Sarah, saying, Thinkest thou that it is true that I shall yet be with child, when I am old? Should anything be impossible for the Lord? At this time I will come again to thee, and if I live, Sarah shall have a son.
The Holy Spirit introduces all these things so that the faith of this holy and chaste matron may be strengthened. For she does not yet believe, nor can she have the hope, hindered by carnal thoughts, that she should still conceive and bear a son from her old master, but thinks that she will be content with this, so that she may be a mother of the child from the
1174 L. IV, 212-214. Interpretation of Genesis 18:13, 14, W. I, 1766-1769. 1175
Handmaid; but in the hope that she should conceive and bear fruit, she died altogether.
Therefore, it is necessary that she hears the word, so that she is awakened to the hope that she will be fruitful and, as it were, made alive again. For the word is actually a voice that awakens from death. But this is Sarah's death, that she thinks of herself as a dead person. This thought is changed by the word, and the dead body, as one awakened from death, begins to live again. All this happens so that faith is awakened in Sarah.
Now I have often said above that in Sarah there is a very great example of special patience, that she was able to endure such a long misery and to follow her husband with the highest will; item, that she was barren and could suffer that her husband slept with the maid. Because she therefore consoles herself with hope in such heavy trials, she hears an incredible word here, by which a new light goes into her heart and is kindled, and her same weakness, that she does not believe immediately, is held too good for her heavy cross, which she had overcome in hope and patience.
She was now in her eighty-ninth year, and had waited so many years for the Lord's blessing; but seeing that all her hope was in vain, she surrendered all her things to God, and yet did not despair. Hence it comes that the Lord is patient with her weakness, and her laughter, which she does out of the thought of impossibility, is not moved to anger. For what could she hope for as a barren, outdated woman? Therefore, the Lord brings her back to faith through a very kind and sweet punishment.
I said above that not only Sarah, but also Abraham himself considered these guests of theirs to be strange wanderers, and did not think of angels or prophets. Since they therefore speak of a son, Sarah thinks: Who should have told them just that? they do not speak it of a son.
Heart", but" after favor, dienteil they mean that the women of "such" things gladly hear talk. Sarah undoubtedly had such thoughts in her laughter. But when she hears him speak who sees all things and has them before him, new thoughts arise in her heart, so that she no longer thinks of these three men as simple men, but as men who are full of the Holy Spirit, who sees and reveals the hidden things of the heart.
Therefore, this is a serious, yet joyful, kind and sweet punishment, from which Sarah has noticed and learned that her guests are men of God and prophets, because they see her laughter and thoughts and know that she is not with them. Also, after they preach to her so earnestly of God's power that with Him no thing is impossible, Luc. 1, 37, she can no longer despise the prophecy that she shall bear a son. For here her thoughts are taken captive and closed, since she hears that such a thing, which is marvelous and even impossible before the world, is very easy for God, even an ordinary, everyday work, if one looks at other such works of God, and not marvelous or impossible.
I am very fond of such powerful proofs, which, as it were, at one stroke destroy all that can be raised against them, and not of the boring rhetorical proofs, which include many words and colors, which, as we see, the unlearned papists make use of. When they speak of the sacrament of the altar, they say that the Church has the power to regulate such things, namely, that the laity should take only the one form. Such are dilapidated, weak and loose proofs; as Paul says in 1 Tim. 6:3, 4 of him who does not abide in the saving words of our Lord Jesus Christ and in the doctrine of godliness, that he is addicted to questions and wars of words.
But such reasons and proofs, so that one shuts the mouth of the opponent at once, and if he wants to raise something, immediately grabs him in the throat, hold the sting, teach and build. As if I say to a papist: What do you washer me much of the danger that stands on it, if
1176 k. IV, 2I4-2IV. Interpretation of Genesis 18, 13. 14. W. I. I7SS-I772. 1177
one gives the chalice to a layman? See the text on the Lord's Supper, and hear Christ who instituted it 2c. This single cause and proof breaks down like a wall breaker all that the papists can argue and put forward about this matter.
Therefore it is not enough to be eloquent, but one must also be a dialectician, and know what well-founded, strong, certain, and true sayings and proofs are, and not only what seems to resemble truth. And if then there is the reason of a firm and certain proof, then one does well after that, that one also brings the rhetoric to it, what is easy or difficult, useful or unuseful, laudable or unlaudable 2c.
The disputations of the papists all revolve around the questions of what is proper, useful and necessary; from this they build up not only dangerous but also blasphemous propositions about the power of the church, that it is above the Word 2c. But if you hold this reason against it: Christ is the head of the church; then what the papists have built up with great effort and labor will soon fall in a heap.
162 In other external or worldly dealings, too, one should look for certain reasons and proofs. It writes Gellius lib. I, v. 6, that since Censorius wants to persuade the young journeymen to marry, he does not press for the common and known ways, so that one can be persuaded, but looks much further and says: "If we could live without wives, we would certainly be relieved of great toil and unpleasantness. There he confesses that the married state is full of unpleasantness, toil and work and various and innumerable dangers and hardships. But he puts all this out of sight and thought, and cuts it off for this reason, that he says one cannot do without women in this life.
Other causes are all weak and ineffectual, and this one alone is strong and certain, which the listener gladly and willingly accepts, that we cannot do without the marriage state. For how would the regiments, countries and people exist if there were no marriage state? For for the protection of women and children one needs
Human beings; they are not born of wood or stones, but of women 2c.
164 But we should especially use such firm and certain reasons in theological matters. If your heart is challenged by unbelief, and you doubt whether you can be saved, for you know yourself to be a sinner, then a devout Christian brother who wants to comfort you properly must not give you pontifical and loose reasons that you should satisfy your conscience with this or that work; but he must hold up God's word to you and say: God is true, he promises to be merciful to you for the sake of his Son. But God's Son has absolved you from all sins by His word, has baptized you, has promised you eternal life, if you believe, that is, if you consider it certain and conclude that His death is your salvation. Therefore, either God will be true in His word, or you must be a liar who still doubts the forgiveness of your sin after it has been assured to you by the Son of God. With such a proof the doubting is helped and resisted.
We must be especially careful in this matter because of our adversary, Satan. For he is a cunning disputer and the best speaker. He can blow your sin out of proportion and make God's wrath serious and heavy beyond all measure: in addition, he brings countless examples of God's wrath, even of those who first believed rightly and finally fell. If you do not therefore meet him with this true reason, that God's Son died for sinners, and that those who believe in him will live eternally like himself, then all the other things that can be said or thought of are rhetorical, weak and feeble proofs. But this is the right reason: "God is true, but all men are liars", Rom. 3, 4.
Therefore, call upon God, take hold of His word, hold on to the only sacrifice, the Lord Christ, who was sufficient for your sin and took your death upon Himself and overcame it, and do not let this make you think that you are a sinner;
1478 L. IV, 216-218. interpretation of I Moses 18, 13-15. w. I, 1772-1774. 4479
But behold the commandment of God, which wills that thou receive his Son, and calleth thee to believe. Then think and see, and do not ask how others have fared or will fare: look to yourself, that you will do enough for God's command. 2c. Such comfort restores and strengthens a sorrowful and sad heart; but the pope's trifling and foolish work of almsgiving, of reading masses, and of invoking the saints, is vain sophistry and loose reasons, so that one who relies on them may be deceived.
At one time I heard a jurist by the name of Doctor Henning arguing and arguing with an eloquent and sharp opponent about a great deal. Since the adversary had brought a great heap of laws against him, and had guarded his cause in the best way he could, Doctor Henning answered him modestly and kindly: He might bring whole books full of laws; but if he could fly over all mountains and found all waters, he would still have to agree with him, if he wanted to right and fence with him about this deal: and besides, he recently showed him what was important in this whole deal. With these short words, he shut the mouth of the same eloquent man, his adversary, and with it, as it were, knocked him to the ground.
Now that I compare the great with the small and the spiritual with the worldly, Sarah is also hurried and caught here with such a powerful proof that she does not know where to go out or in. She thinks: "Behold, you are a barren old woman, and it is impossible for you to bear children at such an age." But such thoughts are not so deep and firm, they are wrested from her with these serious words: "What should be impossible for the Lord? Should not He, who created man from an earthen lump, be able to raise and create a fruit also from natural seed of your husband and wife? Therefore, these words all fall so that Sarah's faith may be started, and she may hear, see and know that such her guests are not mere human beings, but
men of God and prophets, in whom the Spirit of God dwells: which Sarah had not known until now.
Finally, the angel repeats the words about the time of life, which are explained above. This is not an unnecessary repetition of the words spoken before, as the inexperienced might think, but belongs to the confirmation of the promise and faith of the listeners: and is as much as if one hears two of them testifying about one thing.
V. 15. Then Sarah denied, saying: I laughed not; for she was afraid. And he said, It is not so; thou hast laughed.
Because Sarah recognizes the prophet of God by the fact that he knew and had noticed the hidden things in her heart, she no longer laughs but is frightened and commits a small sin by saying that she did not laugh when she had laughed. But such a sin is easily forgiven her, because she fears God, obeys the prophets and is subject to her husband. For out of fear of her Lord she is frightened and denies that she laughed, not out of contempt or hopefulness, and is now seriously sorry that she had accepted the prophet's speech with laughter. She is sorry and afraid, and in this fear she commits another sin and denies it. She is seriously contradicted, but with short words: "It is not so, you have laughed", as if he wanted to say: You commit two sins, before you laughed, now you lie about it.
I have often spoken of household and civic works. For the young people are to be diligently taught to respect such works as are commanded by God, and to distinguish and set them apart most wisely from works of their own choosing or from the statutes of men. For if this does not happen, and in the most diligent manner, the difference between good and evil will not only be abolished, but we will also be caught as the most holy, which is the most harmful and a true abomination in the sight of God.
- Ahaz sacrifices his son to the idol and thinks that he wants to be like Abraham with
1180 k. IV, 218-220. interpretation of Genesis 18:15, **16. w. i, 1774-1779. 1181**
For since he does not look to God's word and commandment, which alone is the righteous and eternal test and rule of works, he takes death for life and a harmful and deadly poison for a beneficial medicine.
Therefore, put away appearances from your heart and eyes, and see what God has commanded you; do the same, and you will not err, even though your work appears to be a small and mean work. Antonius escapes and sits down in the desert, Jerome makes pilgrimages to holy lands, and strongly exhorts that chastity should be cultivated and kept. The world considers such things to be great and excellent. But Sarah's standing by the hearth, cooking and preparing food for the guests, and being careful, not only has no appearance or prestige of some good work, but is seen as a hindrance to other good works. But whoever looks at the word will find that Sarah has done many a holy work with it, as the works of all monks and hermits are.
174 And this life will be very much divided into these three states, namely, into the domestic regiment, the police or secular state, and the church office. If you are now in whatever state you wish, a husband, a magistrate, or a church teacher, look around you to see whether you have done enough for your profession and are not to be punished for diligence, sullenness, or impatience. If then thou hast waited for thy office, so that thou mayest not say, Lord, forgive us our trespasses, then hide thyself in the wilderness, and there labor and toil with seeming and grievous works.
For in this the whole papacy errs most of all, that it regards the common works of this life, which God commands us in the Ten Commandments, as such easy works, which one can fulfill and do completely. Therefore, they abandon the Ten Commandments, want to climb higher and think up advice about special works, praise the hermits and monks 2c.; but Abraham, who sits at the door and waits for guests, they do not esteem worthy of being called by one word
or to follow his example.
The papists also consider it a small and bad thing that one is baptized in the name of the Father, Son, and Holy Spirit, and think that one should aim at something more perfect and closer to heaven. That is why they hide themselves in the monasteries, read Masses 2c. But how does this agree with God's word? Was not Anthony the hermit sent to Alexandria to a tanner, that he might learn of that which he would have for a place in heaven? If such is a lie or a poem, I am also satisfied with it, only that the papists confess that it was invented, preached and believed in their church. But be that as it may, it is certain that this baptized Tanner's work, which he did in faith, was as pleasing to God as St. Anthony's strict life, fasting and praying.
I have deemed it necessary for the conclusion of this history that the young people learn to beware of works of their own choosing, and to apply themselves to them with the utmost diligence, which every person's profession entails and requires. For the same works God has commanded, and therefore they are true divine works: be a disciple and learn good arts, or a maid and sweep the house, or a servant and wait on the horses, or do something else that your profession requires. A monk may lead an austere life, and therefore go about in bad and ugly clothes; but that he serves God by it, he will never be able to say with truth for the rest of his life: as those may well boast of it who serve the household regiment, the police or the church.
Fourth Part.
How the men turned to Sodom; how the destruction of Sodom and its causes were made known to Abraham, and how Abraham prayed for Sodom.
I.
V. 16 Then the men arose from thence, and turned against Sodom: and Abraham went with them to lead them.
1182 I-:. IV. 220-222. interpretation of I Genesis 18, 16-18. W.. I. I77S-I78S. 1183
So we have now heard a very sweet story of how angels were sent to Abraham, and it was actually and certainly promised to him anew that he should still have a son from his Sarah; and how kindly Abraham accepted her and cared for her well, and Sarah was also made to believe that she herself believed that she would still become a mother and have a son. And now that such unspeakable love and kindness of God towards Abraham has been described, there now follows a richer and greater example and sign of God's kindness; from which we are to learn how such a pleasing service and sacrifice is done to God when one hears His word, accepts it and holds it in honor. For to such people, as we see here in this text, God draws near, not as a judge and lord, but as a friend and dear guest. But how God shows Himself against those who despise His word is also shown by this sad and frightening history that now follows.
179 And Moses called these three men angels. For Sarah and Abraham thought that they were prophets of God who had been driven into misery because of the word. And that Abraham might show reverence to the word, he not only feeds and drinks such guests well, but having fed them well out of love for the word and fear of God, he gives them an escort and brings them on their way to Sodom.
- But we are also commanded by way of example to honor the prophets of God or servants of the Word and to show them all kinds of service and willingness. But how this is done by the betting and what punishments follow such ingratitude, we have become well aware in these miserable times, and the end is not yet here.
Then the Lord said, "How can I hide from Abraham what I am doing, since he will become a great and powerful nation, and all the nations of the earth will be blessed in him?
181 This and the previous text must be held against each other. Shortly before Moses said that these three men arose
Here he says that the Lord (Jehovah) has spoken. He calls them three men according to Abraham's understanding, because he considered them to be men, but holy men and men of God; but that they should be angels, he did not think of. But of God he says that he has spoken in a common way, as the Scriptures speak of it. For the same angels sent by God did not bring their words to Abraham, but the word of God.
But that the Jews of ours laugh mockingly, that they want to prove the article of the Trinity from this text, of this I have said above. For we are not so foolish or unlearned that we say that these three men are God the Father, God the Son and God the Holy Spirit in their essence. Just as we do not say that the humanity of Christ is essentially God. Therefore we want to leave it at that, that in these three men the Godhead is meant, which Abraham recognized and believed. For here he was enlightened by the Holy Spirit and full of faith, and saw the day of Christ, John 8:56. Just as Abraham believed in the Trinity, it was outwardly presented and shown to him in the form of three men. These three men are not the three persons of the Godhead, but signs or appearances of the Godhead in the Trinity. Although Abraham is still in these thoughts, as if they were holy people who wander around in misery for the sake of confessing the right religion.
And even though he does not know that they are angels, he believes that he hears God in these three men, one of whom spoke according to the opinion of the other, who is in his essence like God, but threefold in persons. This is my opinion of this text. If anyone wants to argue about it in a more subtle and subtle way, let him do so, but see to it that he does not start and go astray. For of such things one should speak modestly.
First, I follow the common way of Scripture, which says that God speaks when angels or holy men speak from God's command or revelation. According to this, I do not despise, nor do I want anyone to despise
1184 IV. 222-224. interpretation of I Genesis 18, 17-19. W. I. I782-17W. 1185
The testimony of the epistle to the Hebrews. It clearly says in Cap. 13, 2, that some have taken angels for lodging and did not know it. And nothing prevents Abraham from showing them divine honor, for he recognizes God in them, hears and accepts their words as if God himself spoke them. For he follows the common rule that one should not see who speaks, but what is spoken. If it is God's word, how could God not be present Himself? Just as he is present in baptism, in the sacrament, in the use of the keys, so his word is present. Therefore, even though we do not see or hear Him, but see and hear the minister, God Himself is certainly present, baptizing and absolving. And he is especially present in the sacrament, in that the Son of God himself gives us his body to eat with the bread and his blood to drink with the wine.
II.
And in these first words, which the Lord lets precede as a preface: "How can I hide from Abraham what I am doing?" is a very sweet sign of a special goodwill and grace, which was also necessary for Abraham to be comforted and strengthened by it; otherwise the following message of the angels about the wrath of God against Sodom would have grieved him to death. Therefore also the repetition of the promise of the seed and the blessing over all nations on earth belongs. For if Abraham had not heard such a promise at first, he would have abandoned all hope of his own and his descendants' blessedness in such a horrible spectacle of divine wrath. Therefore this is a sign of a very special love and grace, that the Lord says he can do nothing to Abraham. And Moses, according to the way of speaking in the Scriptures, said that God had spoken such things, when the angel had spoken them. For this is also the way the prophets speak in their sermons: "This is what the LORD says." But here the text reports another reason.
V.19. For I know that he will command his children, and his household after him, that they shall be of the
Keep the way of the LORD, and do that which is right and good; that the LORD may bring upon Abraham that which he promised him.
In view of this text, it is reasonable to wonder that God would not have let this terrible judgment on the five cities pass, if he had not first revealed the whole matter to Abraham. Although one can find examples in the pagan books of how some cities perished by fire, earthquake or other causes, we can still see what the worldly people judged. For the same. attribute almost all such cases to natural causes, as, the location of a place, carelessness of the people 2c., and reason does not come higher. But that here the five cities should be consumed with fire, such is indicated to Abraham beforehand, so that one should understand that such a special damage and accident is a punishment from God's wrath over the sins of the people.
187 And such knowledge is so important that the Lord wants such an example to be known among Abraham's descendants, and they should speak of it forever, as a disgust and warning to others, so that they learn to fear God and beware of such sins, which are followed by such terrible sorrow and punishment. As God also willed that His examples of grace, such as the salvation and help at the Red Sea, should be praised and spoken of at all times. For such warnings and admonitions are necessary for us in this life.
Pious and God-fearing people, who are oppressed by their cross and have to experience various miseries and misery, need consolation and promise, by which they can be lifted up. But those who are stubborn, stiff-necked and secure should be frightened with examples of God's wrath, so that they may learn to fear God, as is said here.
Now our hearts are naturally inclined not to like to be chastised. We all accept the promises with joy and are not unwilling to accept them. But the preaching of the law frightens people and makes them as it were fierce and angry. For this is why the prophets are er-
1186 L. IV, 224-226. interpretation of I Moses 18, 19. w. I. I7SS-I788. 1187
They were not preaching the blessing promised to Abraham, but were punishing ungodly customs and idolatry, keeping and exhorting the people to discipline and the fear of God.
- just as the world is not hostile to us because we teach the gospel and present the good deeds of the Lord Christ to the people in a pure and unadulterated way, for everyone gladly accepts and praises these things, unless he is obviously ungodly, but because of this all displeasure and misfortune arises from the fact that we hold the teachings of the adversaries against our own, and say that the pope is the antichrist, and at the same time punish the teachings and shameful lives of those who adhere to the pope. So also Christ says John 7:7: "The world hopes in me, for I bear witness of it that its works are evil." But teachers and preachers should not turn to such anger and displeasure of the world. For here we hear God's command that such terrible judgments of God are to be inculcated in people, and especially in those whose hearts are still weak and inclined to sin.
- "Abraham," says God, "will command these things to his children," that is, such histories are to be praised and kept in the Church of the saints throughout the ages. St. Paul recounts in 1 Cor. 10 the punishments that God inflicted on the people before they entered the land of Canaan, and adds in v. 6 that such things happened to them as an example, but to us they are written as a warning, as if to say: God punished the sins of the same people in such a way; but the same example concerns us, and should be a warning to us to beware of such sins. And Rom. 15:4, "But the things which were written aforetime are written for our learning." Grace and forgiveness are to be preached, but only to those whose hearts are troubled and whose consciences are troubled. But to those who are secure and have completely abandoned the fear of God, God's punishment and wrath should be held up to them, so that they may let the examples of others be a warning to them and stop sinning. For this is what Paul means when he says that everything is prescribed for us to learn.
That is why they are harmful teachers,
who at this time, I do not know for what reasons, pretend and argue that the law should not be preached in the church. As if you did not want to teach the law there, where there is a right people of the law, namely, miserly, hopeful people, adulterers, usurers, idolaters 2c. Do you still want to strengthen and increase the security of raw and secure people with the promises of the New Testament? God wants the place of election, where Sodom and Gomorrah were consumed with fire from heaven, and the pit of brimstone to stand as a memorial and sign of His wrath, and to be preached and spoken of at all times, so that only some will be converted and learn to fear God.
193 St. Paul gives us much better instruction when he teaches us in 2 Timothy 2:15 that we should rightly divide the word. For just as all kinds of food do not agree with each body at the same time, so we must have a different teaching to comfort and raise up weak, stupid, broken and sorrowful hearts, and a different one if we are to convert and restore stiff-necked, crude, secure and impenitent people. In the person of the Son of God, the prophet Isaiah Cap. 61, V. 1. says: "The Spirit of the LORD is upon me. He has sent me to preach to the wretched, to bind up the brokenhearted" 2c.
But such a heart has not the pope and the bishops, who persecute the word and seek how they may destroy and exterminate our church. Should we preach the gospel to them and say that they have a gracious God through Christ? Then they would become much more hardened and sin all the more surely. Therefore, they should be crushed with the hammer of the law and the thunder and lightning of Mount Sinai should be painted before their eyes.
- to those who are in the throes of death or other trials and tribulations, say, "Be of good cheer and courage, and wait for the Lord," Ps. 27:14. "Though a thousand fall at your side, and ten thousand at your right hand, yet it will not befall you; I am with him in trouble," Ps. 91:7. 15. come unto me, all ye that labor.
1188 L. IV, 228-228. interpretation of Genesis 18, 19. w. I, I788-I7S0. 1189
blessed and burdened, I will give you rest" 2c. This is a remedy for grateful hearts, which are not as hard as stone, like the pope and his sure and obdurate bishops, to whom belongs the hammer and terror of the law. And says Ezekiel Cap. 34, 4. f. that the prophets sin, who frighten the heart of the righteous with lies; for they are the smoldering wick, Isa. 42, 3. which is to be blown out again, not even extinguished: as they also sin on the other part, that they strengthen the hands of the wicked, and do not rather accuse and condemn him.
At this time you will find many of them who are offended by the preaching of the law, even though it is necessary, and flee from it, because they say that their consciences are troubled when they hear such preaching of the law. But are not these his Christians? With sinning they do not stop, lying in hatred, anger and envy, in fornication, avarice, eating and drinking 2c. When they hear that such sins are punished, they are angry and do not want their consciences to be troubled. Shall we then let every man do as he pleases, and still tell him that he is blessed? By no means; for here you hear that Sodom and Gomorrah's punishment is to be held against all descendants, and indeed against the Church of God itself, that people may learn to fear God.
197 In the Antinomian doctrine it was written: If one were an adulterer, he should only believe, then he would have a merciful God. But what kind of church would this be, in which such terrible words were spoken and preached? Therefore, a distinction should have been made and taught that adulterers or sinners are of two kinds: the first, who recognize their adultery or sin and are terrified of it with all their heart, and begin to feel anxious remorse and sorrow for it, and not only let themselves be sorry that they have sinned, but also desire and strive with all their heart that they may not commit such sin again. Such people, who are not secure in their sin but are terrified and terrified of God's wrath, if they then adhere to the gospel and trust and rely on the grace and mercy of God through Christ, will be blessed.
and have forgiveness of sins through faith in Christ.
The other adulterers or sinners, even though they cannot excuse their sins, do not feel pain and sadness about it, but rather rejoice that they have received what they desired, seek further causes and opportunities to sin, and are certainly attached to them: because they do not have the Holy Spirit, they cannot believe, and such a teacher who preaches faith to them deceives and deceives them. For this disease must have another remedy, namely, that you tell them with St. Paul Hebr. 13, 4: "God will judge the adulterers"; 1 Cor. 6, 9. 10: "They will not see God's kingdom"; Rom. 8, 8: "Without purity no one can please God"; therefore, these same unclean and defiled ones are under God's wrath 2c.
It is necessary to have such a hammer, so that one can crush such hard stone hearts. And so Abraham does not hang on to his sins, but has been humbled in spirit long before; therefore the Lord comforts him. For he is pleased with the smoldering wick; therefore he handles it carefully and cherishes it, so that it may burn again.
But the Sodomites are hardened like stones and rocks, therefore to them belongs brimstone, thunder and lightning from heaven. Those foolish and lying prophets do not know this, who are allowed to pretend that no law should be taught in the church, and in short, that no one should be attacked so harshly, or that someone should weigh down his conscience.
- But if this is so, why does God want the Sodomite example to be kept in His church and taught to Abraham? And since he adds, "that they fear God and do what is right and good," what do such teachers do in the church, who want to preach only comforting promises, other than to reject the doctrine of the fear of God altogether from the church? Therefore, one should beware of such mad spirits, who disgracefully confuse the whole Christian doctrine.
(202) And is not such teaching of the law only for the purpose of making the people
1190 L IV, 2W-2M. Interpretation of Genesis 18:19-21. W. 1, 179Y-I793. 1191
It also brings another benefit, of which the Lord says here that after people are thus frightened by God's judgment, they also learn to do what is right and good.
If you want to divide the whole Scripture, you will find these two parts, promises and threats, or benefits and punishments; and these are certainly hard hearts, as Bernard says, which can neither be softened by benefits, nor converted and corrected by punishment. So God's works are also twofold: First, they are works of mercy, as Paul tells Apost. 14, 17, that he gives rain and fruitfulness from heaven 2c.; the others are works of his wrath, since he sends pestilence, war, and destruction 2c., so that he may scare and humble the hard-hearted and godless.
204 In the Lord Christ, salvation and eternal life are promised to all who are baptized and believe; again, God's judgment and eternal death are threatened to all who do not believe in Christ. If this is so, how can or should the preaching of the law be expelled from the church? Is it not true that at the same time the fear of God and the many works of God are cast out? He does not do this so that they may remain hidden, but so that we may see them and thereby be provoked to fear God. If we had no pestilence, disease, fire or water to worry about, and if there were no sudden death and other accidents and misfortunes in the world, then I would keep silent about them and preach only about God's kindness and good deeds.
Those who claim that the law should not be preached in the church are people who do not know Christ and are blinded by their own hope and naughtiness. Above Moses told many examples of God's grace and mercy, such as (Cap. 12, 2. 3.) when he promised Abraham the blessed seed; when he gave him such a glorious victory (Cap. 14, 14. ff.); when he came to him as a guest and ate his bread. Moses tells these things and does nothing else.
to this: but here is the command of preaching. "He shall," saith he, "command his children," that is: I will that they shall preach of such punishment to Sodom, saying. But why this? Because the church is never entirely pure, but always evil in part; as the parable teaches of the seed, Luc. 8, 5. ff., yes, the true saints themselves, who are justified by faith in the Son of God, have a sinful flesh, which must be killed by daily chastening; as Paul says 1 Cor. 11, 31. f.: "If we judged ourselves, we would not be chastened by the Lord." Therefore mark this text well, for one can have enough from it alone if one wants to refute the antinomian mad doctrine.
V.20. 21. And the Lord said, There is a cry in Sodom and Gomorrah, which is great, and their sins are almost grievous. Therefore will I go down, and see whether they have done all according to the cry that is come before me; or whether it be not so, that I may know.
This is a terrible bargain. Fifteen years had not yet passed since the people of Sodom and their neighbors had been defeated by the four kings and led away in prison, and then, through Abraham's miraculous victory, they were set free again and reinstated in their land, possessions and goods: And God revealed Himself to them in two ways, namely, by this, that He led them away captive, and thereby showed that He was hostile to sin, and would certainly punish them; and then by the miraculous help and salvation, so that He showed that He would forgive sin and help where people repented and converted. But neither the punishment nor the help and good deeds helped them. For those who had seen it with their eyes had already forgotten it, and they had fallen back into terrible and deep sins and had completely cast off the fear of God.
This is actually a wonderful thing, and it clearly illustrates the hearts of all people who are so corrupted by nature through sin that they cannot bring themselves to correction with threats,
1192 L IV, S3V-2S2. Interpretation of Genesis 18:20, 21. W. I. 17SS-1796. 1193
nor be softened or moved by benevolence. When the Sodomites were brought from captivity back to their own, they no doubt thanked the God of Abraham for having redeemed them; but such devotion did not last long with them, but they gradually fell into security, pursued their hearts' desire, until finally, since they had everything enough and superfluous, each one of them did what he desired, and they could not be converted at all. For here also applies what the philosophers say, when the course of a thing is not far from its end, it is strongest.
The Sodomites had not only forgotten their damage and miraculous salvation, and not only did they no longer respect any word, house rule or police, but they had also become worse than the unreasonable cattle and wild animals. And this is a terrible and horrible example, that this country, to which God had shown such miraculous help and salvation, had fallen into such terrible disgrace and desolation within fourteen years.
For Abraham's help and good deed was already forgotten by them, and they did not think that because of him they had been delivered from the hand of the enemy, but their luck had so arranged it; but the teaching of Abraham and Lot they blasphemed, because it was hostile and contrary to their lewd life. And over all these sins they were proud and presumptuous, as if they alone were wise.
All these things came before their fall; as Solomon says, Proverbs 16:18, that the beginning of the fall is to become proud and fall away from God. For where there is contempt of the word and ingratitude against God, there also lies down all discipline and honorableness. For such virtues and fruits grow only from the seed of the Word of God. Because the church had fallen among them, the worldly rule, discipline and all good order had also fallen.
211 Since the fear of God was gone, marital duty and fidelity were also lost, so that they were not content with their wives, but desired others, and offered their wives to other husbands and let them follow, until
they finally subdued themselves, which was against nature and more than animal. This is Satan's trial, when he has turned people away from God and brought them to ingratitude against Him.
With us, unfortunately, the beginning and prelude of such misery is all too much in the daytime. For behold the evangelicals in cities, behold how the authorities, the nobility, citizens and peasants hold themselves; should they not all together thank God day and night that they are delivered from the iron furnace of the pope and from such horrible blindness and darkness? But this does not happen, and the sacrifice of praise and thanksgiving is nowhere, but all men's thoughts and intentions are to gather together much money and goods, and to oppress others with deceit, elevation, advantage and violence, so that they alone may be rich. But will not the household finally fall into such a life and corrupt manners? But where this happens, a general decay must inevitably follow. But we want to start the interpretation of the present history a little higher and farther for the sake of the youth, to whom such teaching is still unknown. For even if every heart is horrified by such a gruesome spectacle of divine wrath, it is still necessary, since the world is full of Pharaonic and Pharisaic teachings, that such examples of God's wrath be impressed upon the people.
From the beginning of this first book of Moses we have seen that it has to do with two kinds of people, namely with the pious, who are the right church, and with the wicked, who are always the school of Satan, in which people are not only practiced and driven to sins against the other table, so that they commit death and adultery, but also blaspheme the word, persecute and strangle the pious. Now God has always interposed Himself as a judge and killed the wicked and unrighteous. This also happens here: Abraham's house is the right church. For although other patriarchs lived at the same time, the Church was bound to the house and descendants of Abraham by the word of God.
1194 D. rv, 232-234. interpretation of I Moses 18, 20. 21. w. 1, 17SS-17SS. 1195
If you compare Abraham's house and the house of the Sodomites, you will find that in Abraham's house everything is most lovely and friendly, so that even the angels of God themselves seem to be joking with Sarah for a short time, since she laughs and then denies it. Therefore, God's word goes for and for in it, and Abraham's house is nothing else but a kingdom of forgiveness of sin and grace, yes, heaven itself, in which the angels of God dwell, whom Abraham receives with reverence and in whom he worships God; for he knows and believes that he is one God in three persons. In sum, with Abraham there is nothing but grace and life.
Again, in the wicked generation, among the sodomites, there is nothing but a vile threat. Angels do not come to them, but when they come, they are not only received with no honor, but they are kept in the most disgraceful and shameful way, so that the wicked do not give them lodging or even a morsel of bread, and they want to show them the greatest dishonor that can be done to a human being; so that it can be seen that they have sinned not only with fornication, but also with other malice and wickedness. As Nahash king of Ammon did, when he besieged Jabesh and the people of Jabesh offered to make a covenant with him, he would make no other covenant with them except to have each man's right eye gouged out for shame, 1 Sam. 11:2. In this he sought neither benefit nor pleasure that might come to him, but only to satisfy his malice against them. For since people are usually tempted to sin for the sake of gain or pleasure, there was none in this hideous spectacle that Nahash wanted to create, but only the highest will of courage and malice.
Just as the Jews killed Christ out of pure wickedness, and just as an ungodly warrior does many things out of his own will, so that he may increase displeasure, shame and heartache, not that he may become rich from it. For what profit can he derive from it, if he cuts off the legs of the cattle, runs open the doors, and kills the cattle?
and breaks villages on fire 2c.? Therefore these are sins of the greatest wickedness. Now this is the wicked's wickedness, that they are hostile to the saints, and are not content with inflicting upon them various plagues, but their highest pleasure is this, that they bring shame and dishonor upon them, which then is an abominable wickedness, and well worthy of such judgment. Now it is very surprising that in such a short time this people could have become so bad and corrupt, so that not ten men, who fear God and lead discipline and honorability, have remained.
217 Before the Flood, Moses also wrote in Genesis 6:5 that God had seen the earth and found that the wickedness of men was great; but here he says that God heard a cry. From this it seems as if it was more horrible here than before the Flood. But in both places the safety of men is depicted with such words. For they lived as if God did not see it, nor did he hear it, yes, as if there were no God at all; as it is written in the 14th Psalm v. 1: "The foolish say in their hearts: It is pure God. And the pious also suffer such temptations at times, but in a different way, that they feel as if God were asleep, and as if He neither hears nor sees. And if this happened in the beginning of the world, it happens much more now that the world has grown old and has come to an end. How horrible and cruel blasphemy is practiced by the Turkish Empire and the Papacy! But God has been silent about this for eight hundred years, and at the same time lets the Turks and the pope float in all happiness, so that they both strengthen themselves in goods and power, and live as if there were no other life after this one and no God.
218 Therefore this was a blessed time when Christ lived on earth. For then He not only heard and saw, but was also truly present Himself, as John 1 Epist. 1:1 says: "That we have beheld, and have touched our hands"; but now we cry out from afar, and make ourselves believe that we are crying out to such a God, who does not hear, but sleeps soundly. But the devil and the pope
1196 L. IV. 23t-23". Interpretation of I Genesis 18, 2V. 21. w. I, I79S-isoi. 1197
and drives away all wills of courage; gangs and sects go along with heaps.
219 Therefore this is said according to the human way, as the Scriptures are wont to speak. For what Moses says here about God was in people's minds and unbelief. For GOD does not sleep; from such needs a spirit is free. But men, when they lie in safety and sin, consider it as if God were asleep, yes, they even let themselves dream that God takes care of them and hears them; as the Turk puffs himself up for the sake of his happiness and considers himself God's people, he does not believe that God is angry, but thinks that hell is destroyed and all judgment is abolished; for this is seen in his behavior.
Therefore one finds in the Scriptures such sayings: "God, do not be silent before me", Ps. 28, 1. For while God is delaying in listening, the pious, in their struggle under the flesh, while they are close to despair, think that God is asleep, is mute, 2c., and thus is to the sense of faith or spirit in the pious. But I have dealt with this more extensively in the sixth chapter above: here it is enough that so much is indicated about it, that the Scriptures direct their way of speaking according to human manner and habit, not that God is thus minded, but that such thoughts are found in the hearts of the pious. Therefore Abraham, Lot and the other patriarchs heard and felt this cry, and well knew that God was angry and hastened to punish such an unrepentant people, who had no further counsel.
However, we should not despise the outward and worldly doctrine for the authorities, nor those who hold court. In the eleventh chapter above, when the Tower of Babel is being built, the Lord says (v. 5, 7): "I will go down and see," so that the divine majesty teaches that in courts of law one should not rush to judgment or hear only the one part, but that one should fully understand the transaction. For if Scripture says this of God, who knows everything and from whom nothing is hidden, that he has descended, how much more is this necessary for us humans, who are often governed by our courage and anger, who let good friends persuade us to act in our own way, and who are not in a position to see what is going on?
after favor, let us be deceived with good words 2c.
222 Here we also discuss the sins that cry out to heaven, and some of them are four, some five. And even if this is not so great a cause, I do not want to have punished the diligence of pious teachers who pretend to be so. But if one really wants to speak of it, the Scripture does not call the same four or five sins a cry, but in general all sins in which there is impenitence and wickedness; as Isa. 5:7 says, "He waits for righteousness, behold, it is a cry," that is, they sin without all shame and embarrassment, and there is no one to punish; the authorities neither counsel nor defend, and there is nothing left but that everyone cries out for shame. Wherever there is still the fear of God, the authorities do their duty and punish the wicked; from this it follows that the people do not cry out, but give thanks to God and their authorities that they can sit securely with their wives, children and goods, and that no ill will is shown toward them. Again, where the word is not, and the authorities are tardy in their office, and no discipline is kept in the homes, but parents are mistreated by their children, the servants are disobedient to the lord and wife, 2c., such crying must follow.
How today there is no measure of avarice and usury, but the authorities see through their fingers and do not punish as they should. What happens because of this? Do not those cry out to heaven who suffer injustice and find neither counsel nor help from the authorities? Such are sinners, as Peter says in 2 Epist. 2, v. 14, who do not allow their sin to be stopped, but want to go unpunished, and when they are admonished, they continue in their sins all the more foolishly and heap one sin on top of another, as Pharaoh did, who became all the more foolish and senseless the more Aaron and Moses preached to him.
III.
The holy fathers saw this and were deeply grieved in their hearts because of such wickedness of the world. For dying does not hurt like this,
1198 L.IV. 2W-238. Interpretation of Genesis 18, 2V-26. W. 1, 1801-1804. 1199
than that one must see such exuberant wickedness of the world, if it does not want to be resisted. Therefore it was fulfilled in the same holy patriarchs that the text says: "The cry in Sodom is great"; and nevertheless Abraham, regardless of the fact that this cry was great and the sins were abominable, interposes himself as a mediator and representative for such evil and godless people, as we will hear. For this reason, just as Scripture has praised his faith until now, so now it praises his love for his enemies. For there is no greater love on earth than to pray to God for bloodthirsty enemies and to represent them.
V.22-26. And the men turned their faces, and went to Sodom: but Abraham stood still before the Lord, and stood before him, and said, Wilt thou destroy the righteous with the wicked? There may be fifty righteous in the city: wilt thou destroy them, and not forgive the place for fifty righteous that are therein? Far be it from thee, that thou shouldest do this, and slay the righteous with the wicked, that the righteous should be as the wicked; far be it from thee, who art judge of all the earth. You will not judge like this. And the LORD said, If I find fifty righteous men in the city of Sodom, then for their sakes I will forgive all the places.
Here is a new question of the appearance of God and the angels. My opinion is that these angels had human form and were not the Trinity in their essence. Some give as the names of these three angels that the first was Michael, who led the word and spoke when the others were silent; the second, Gabriel, that is, God's strength and power, which they needed to turn Sodom around; the third, Raphael, that is, God's counsel and medicine, who came to redeem and preserve Lot. Be that as it may, they are thoughts that can be had without sin and do no harm; however, I do not believe it to be so. And do the Jews say that Raphael and Gabriel went away, Michael
and that apart from these three, the Lord appeared to Abraham and spoke to him. But for this I keep my opinion, if it is more simple and agrees with the scripture.
The third angel remained standing, and Abraham took him for a man, as he did the other two, but for a man in whom God's spirit dwelt. For he saw that he had the word of God, and he believed that he spoke not the word of a man, but the word of God: therefore he worshipped him as God Himself. Now that the text says, "Abraham stood still before the Lord," is just as much as to say that Abraham heard and looked upon the same third angel as if he were God, because he knew that he had God's word.
227 Therefore all these things are written in honor of the ministry of preaching, which the holy fathers so diligently honored, though it was not yet so clear among them. We, who have such a great light, mock and revile it, yes, even still strangle the preachers and let them die of hunger. Now let us hear Abraham's prayer, which is a horrible prayer, but the way it was made is obvious.
- Abraham makes this prayer very wisely, naming a small number of the righteous, and thinking that he would the more easily obtain what he asked for; but it is a terrible thing that in these five cities there are found near ten righteous. Of the children I will say nothing here; for they are obtained in ways of which we know nothing; as is proved by the text in Jonah, Cap. 4:11, of those who do not know the difference between right and left: but the old and adult people were all so corrupt that not ten righteous men were to be found. They had not only defiled themselves with these common sins, such as drunkenness, theft, adultery, avarice, 2c., but the main sins were contempt of the word, authorities and parents, in addition to scorn and dishonor of the saints, and rejoicing when they had directed it most grievously.
Therefore, consider these three pieces: First, the very short time in which they are un-
1200 iv, As-stt. Interpretation of Genesis 18:22-26. W. i, iNu-1807. 1201
Secondly, the great multitude of those who had sinned and were still sinning; and thirdly, that they were such heinous and grievous sins: you will have to say that God's judgment, although it was very heinous, was nevertheless just and fair. For it is impossible for Abraham to believe that all were corrupt in the same way; he thought that he would at least find some honest and pious men among the authorities and kings; for every city had its king and every king his council. That there should not be found among such high people ten pious men is incredible. Abraham asks for this with such great confidence, and even if his proposal fails once, he still does not give up; he even burns with love even for these very worst people.
(230) Now what kind of church there was at that time, when Sodom perished, is told us in the eleventh chapter. For at that time there lived six patriarchs, Shem, Arphachad, Salah, Eber and Serug, and because Abraham lived almost fifty years with Noah and saw nine patriarchs, he had excellent teachers. But Noah died almost forty years before the fall of Sodom; and because he had seen the former world before the flood, he was also known to the Sodomites, who then saw him and heard him preach and cry with his descendants of the flood, of the wrath of God, and yet despised him with his own. So I believe that at that time there was such a church, the like of which did not exist on earth until Christ.
Now it is terrible that in this golden time, when so many patriarchs lived and preached, and not far from Sodom, as in Jerusalem, the patriarch Shem led the preaching ministry, the Sodomites have become so godless, and have forgotten all fear and knowledge. Why do we complain about our times, when so many excellent patriarchs have done the same? Therefore, let us leave these fires of the world, and ingratitude and great contempt
We are not to be compared with the holy patriarchs, and yet they had to see such a terrible and horrible example of God's wrath, and their prayers, as earnest and diligent as they were, could not help.
232 And there is no doubt about it, the patriarchs will have tried all six to the highest, how they would endure such a crowd, which thus hurries to its destruction, and would bring it right again. For Lot dwelt in Sodom, Shem or Melchizedek not far from it in Jerusalem, Abraham in Mamre, and the others in other places near about. No doubt these sent preachers to Sodom to exhort the people to repentance and to punish their sins. But all this was of no avail. For where the word is despised, Shem and Abraham preach in vain, and nothing else is to be expected there but punishment, destruction and the Flood.
From this you can see how great God's wrath is against sin. For if these holy and godly people have not been able to avert the punishment with their advocacy and prayer, what hope do we have in these last times of the world? Therefore, notice that at the same time, when the church was doing very well and the most holy and faithful teachers were living, the world was at its worst. For this is the way Satan uses to bring disgrace and annoyance to the church, which people of no understanding attribute to the word and blame it. But if it were true, then Lot, Abraham and Melchizedek would also have to be blamed for the destruction of Sodom. For they were the most distinguished teachers at the same time. But now further from the prayer of Abraham.
This has six parts. For six times he asks with such earnestness and heartfelt longing that he speaks foolish words, as it were, out of great fear and desire that he may counsel the poor cities. The word thispeh is very emphatic and violent, that I speak thus, because it means to take away completely, so that nothing of it remains. Therefore, if one wants to reason about the words, it seems to be a foolish prayer, just as if one knew
1202 L. IV, 240-243. interpretation of Genesis 18:22-33. W. I, 1807-ISIS. 1203
God does not distinguish between the righteous and the unrighteous. "Will you then," he says, "take away the righteous with the wicked," and like a murderer slay all without distinction?
This seems to be a hard and dangerous prayer, but it is very precious when you see how his heart has been. For he sees that God cannot spare the righteous. Therefore he prays, as David did Ps. 26:9: "Do not take away my soul with sinners." For this is what tyrants do; they go about and set fire to houses, villages and cities, asking nothing whether the righteous or the unrighteous perish. Such tyranny and cruelty, says Abraham, is not due to God, so I hope he will spare the whole nation for the sake of fifty righteous people. Such is a deep concern and a strong emotion that drives him to foolish words. For it goes much deeper to the heart of the holy man than his heart itself can feel and understand, that he sees that the whole nation is to be held up and killed.
Therefore, he makes a mighty and tumultuous prayer to force God to forgive, as it were. It is well known that for the sake of a righteous man, God at times spares a whole family, city and country, and shows them good; as the land of Syria prospered as long as Naaman lived, and all Egypt was blessed for Joseph's sake, Laban for Jacob's; should God now forget him so completely that he could not spare something for the sake of fifty righteous men? Oh, Lord! Oh, dear Lord! Do not do it! These are words that indicate the greatness of the emotion, under which the tears will run down his cheeks and his heart will overflow with inexpressible sighs. His heart overflowed with inexpressible sighing. "This," he says, "is far from you"; as if he wanted to master God and teach him what he should do; as he says to this: "You who are the judge of all the world, you will not judge like this. To judge means to punish the wicked and to spare the innocent: this, he says, is most fitting and due to you, who are the judge of all the earth: but what kind of judgment is this, in which even the
innocent people? This is truly a strong and powerful prayer, so that he reminds God what his office is and how he should conduct himself, namely, that he should spare the righteous and not punish the wicked for their sake. Therefore the Lord answers him and promises: He will spare if there are fifty righteous people to be found. For this fervent and ardent prayer, full of faith and love, pleases him; but when Abraham hears that their fifty are not to be found, he is a little dismayed, and yet continues to pray.
V. 27, 28 Abraham answered and said, Behold, I have forbidden myself to speak unto the LORD, though I be earth and ashes. There may be five less than fifty righteous within: wilt thou then destroy the whole city for the sake of the five? And he said, If I find within it five and forty, I will not destroy it.
237 A prayer should be courageous, therefore Abraham continues with it and always prays: but for this he needs a special humility, which should be with every prayer: "I am", he says, "dust and ashes", and nevertheless, because I have begun to pray, I want to continue with it: will you spare, so that they lack five to the fifty? "Yes," says the Lord, "I will spare."
V.29-33. And he continued to speak unto him, saying, There may be found forty within. But he said: I will not hurt them for forty. And Abraham said, Be not angry, O LORD, that I speak any more. Perhaps thirty will be found inside. And he said, If I find thirty within, I will not hurt them. And he said, Behold, I have refrained from speaking with the Lord. Perhaps twenty will be found inside. He answered: I will not destroy them for the sake of the twenty. And he said, Oh be not angry, O Lord, that I speak but once more. Perhaps ten will be found inside. But he said: I will not destroy them for the sake of the ten. And the LORD departed after he had talked with Abraham: and Abraham returned unto his place.
1204 k. 243-245. interpretation of I Genesis 18:29-33. W. I. IN0-IAS. 1205
Of the fifty, he comes to ten, and Abraham is sure that his request and proposal will succeed. How is it possible, he thinks, because Lot is such a godly, pious preacher in Sodom, that the word should have produced no fruit at all, that there should not be ten righteous people in it? Therefore it is a wistful and deep sighing of Abraham, that he promises to ask only once more and not to trouble the Lord any further. Look at this example as often as you pray, and learn that you must stop praying and not let up. Such prayer does not make God unwilling, but pleases Him.
Without a doubt, Abraham will have taken comfort in the story of the Flood, in which eight people were preserved: even though he thought that he could not save the entire people, he was certain, because of his cousin Lot, that God would take care of him and preserve him. Therefore, he returns home and brings everything home to the righteous judgment of God. For he sees that it is necessary - in the face of such great wickedness of the people - for God to show His wrath against sin, so that the pious will not be angered and also begin to waver.
240 And this is the reason that the Lord commands Abraham to hold such a story against his descendants; for God wants to be feared, but He detests and hates the secure. Isa. 66, 2. He promises to dwell with those who are of a broken heart and spirit. And Ps. 51 v. 19 says: "The victims that please God are a fearful spirit." But he does not want fear alone, but also wants one to hold on to the hope of his mercy in such anguish and distress of heart.
- As he indicates this with flowery words Deut. 24, 6, that one should not take for a pledge the uppermost and the lowermost millstone. The uppermost millstone is the fear and judgment of God; the lowest millstone carries and holds the same, which means the hope and feeling of divine grace and mercy. Thus, the ministry of preaching should unite and drive together the following
Law and Gospel, repentance and forgiveness of sins.
The Pope's sermons have been nothing but sermons of terror: but our false prophets and antinomians of this present time pretend that nothing else should be taught in the church but the gospel and comforting promises, which error is almost more harmful. Grace and forgiveness of sins are to be preached, but to those who have sin, that is, who recognize and feel that they have sin, and heartily desire to be rid of it: but those who continue safely in sins are as though they were without all sin, therefore the law is to be preached to such, to frighten them with this story of Sodom's downfall, and thus to bring them to the fear of God.
- And this is called, as I also said above, rightly dividing God's word; that just as it was necessary to keep a special way in the Old Testament to divide the sacrifices, so it is also necessary to keep a certain order in the teachings, so that in the end God is known to be gracious and merciful to the faithful, but angry with the secure, and so we all learn to fear God together, and to comfort ourselves and rely on His grace and mercy, which He has shown us in His Son; as the first commandment reads: "I am the LORD thy GOD, and do good to them that love me in a thousand parts: but them that hate me," that is, disobey my word, "I will punish to the third and fourth part," Ex. 20, 2. 5.
The world cannot be persuaded of such wrath, so that it could believe that God was truly angry. See Micah 1 Kings 22, 24. and Jeremiah Cap. 20:2, when they preached about God's wrath and punishment, they were considered false prophets and were commanded to be silent. But what does the Holy Spirit say? My words are good to those who walk in my ways. Thus the Sodomites perished, because they sinned with such certainty, and God did not notice that there was such a great multitude of people, and among them many of his own and of good men; neither was he sorry for the innocent young children, but took
1206 ".rv, 242. 246. interpretation of Gen. 18, 29-33. cap. 19, 1. w. I, I8IS-18I8. 1207
One thing with another, that his wrath against sin might be revealed.
Therefore I believe that Abraham went home quite sad and spent the same night without sleep with sighing and weeping, because of the fact that such a large number of people should perish. But because the holy and God-fearing Abraham had so
very concerned about those of Sodom, they live in revelry and pleasure, and deal with how they may mock and disgrace these guests, but do not think at all about their fall and ruin. This is a picture of the world and the church; as Christ also says John 16:20: "Ye shall weep and wail, but the world shall rejoice."
The nineteenth chapter.
First part.
How the three men arrived in Sodom and were taken in by Lot.
V. 1 The two angels came to Sodom in the evening, and Lot was sitting in Sodom under the gate. And when he saw them, he stood up to meet them, and bowed himself with his face to the ground.
In this chapter the punishment of the sins is described, which Moses thought of in the previous chapter, that the cry of Sodom had come up to heaven. Now I do not like to deal with this terrible history, like the one above (Chapter 7) about the Flood, because it is terrible to feel and experience God's wrath, which he lets go over the poor human race without any measure. That is why it goes through my whole heart when I read or act about it. For even though I myself am often angry at the wickedness and impenitence of the people, such a great misery, which happened here with Sodom, is very close to me, and I also feel Abraham's challenge, which he had, since he took the greatest pains to avert such a great wrath of God from the impenitent sinners through his intercession.
(2) Our new prophets, the antinomians, pretend to be gentle and soft with people and not to hurt them with examples of divine wrath; yet
Paul speaks much differently in 2 Tim. 3, 16. 17. when he says that the Scriptures are also useful for punishment and chastening, so that a man may be perfect in the sight of God, and may be qualified for all good works. We also know how he commands in 2 Tim. 2, 15 that one should rightly divide the word of God; and 1 Cor. 10, 6. after many testimonies and examples of the wrath of God against sinners, he says that all these things were written for our sake, so that we would not, like them, be tempted to sin.
3 Therefore such examples of divine wrath as this are to be acted upon, that they may serve us for doctrine and instruction; as the Lord commanded Abraham, who was far holier than we, that he should preach of them unto his children. For in the world you will always find two kinds of people: one is proud, stiff-necked, despises God's word and all good admonitions, and is sure beyond all measure; now if you wanted to deal gently with such people and preach much of God's grace and mercy, you would only make them worse. Such correction is caused by the Antinomian error, against which I warn you to beware of them, for they are not satisfied with the loss of body and soul, but also want to take us with them and burden us with their sins, so that we may be condemned with them, because they want their sin to go unpunished like the Sodomites.
- but now God has established the ministry of preaching in
1208 IV, 246-248. Interpretation of Genesis 19, I. W. I, 1818-1820. 1209
The preachers of the world are not ordained to be silent, but to punish, teach, comfort, frighten, and thus win and save whom they can. Such preaching ministry the antinomians completely abolish, because they do not want to suffer any punishment at all, and call us consenting to their sins against St. Paul's doctrine, which Rom. 2, 1. ff. not only condemns those who commit sin, but which they also put up with and consent to. But now they consent to sins which they do not punish; as if I would keep silent about the sins of the pope, cardinals and bishops, blasphemy and tyranny. But the Lord says in the prophet Ezekiel Cap. 3, 19: "You will save your soul from death when you punish the sin of your people.
(5) We ought to be merciful to the worst of men, and to suffer them with us; but if they would take us away to their destruction, then mercy must cease; neither should our parents and children be so dear to us, that we should be condemned with them. For then shall all mercy be forgotten; as Lot did, when he left his wife, because she went contrary to the commandment of the Lord. Therefore let such men go, because they are hardened and obstinate, and will not suffer admonition.
(6) But God wants us to show mercy to those who are not so stubborn, but allow themselves to be guided, as the parable of the Lost Sheep teaches, Luc. 15:4 ff; for such are not unrepentant Sodomites, on whom belongs the hammer of God that crushes the rocks. God's judgments are not to be hidden from these; otherwise we will stain ourselves with their sins if we consent to them. For this reason we Christians are all placed in this world with one another, to serve our neighbor, not only as far as the other table is concerned, but much more as far as the first is concerned; so that all men may learn to fear God and trust in His goodness and mercy.
- But the Audern, who are already humiliated and fainthearted (as Christ calls them for this reason Luc. 12, 32), are called a small herd, and are called not to be afraid.
(The first is the "God of the people"), though they are weak and sinful in many ways, yet they are not crude or hardened; against them a preacher should be wise and faithful, that he may rightly divide the word to them, and not include anything foreign and contrary to the pure doctrine; and because they are terrified beforehand by God's wrath and judgments, he should not terrify them further, but comfort and straighten them out. This is great wisdom and especially necessary in the ministry of preaching, namely, that one may properly distinguish between the two kinds of hearers, so that each one may hear the word that belongs to him: the stiff-necked and hardened, terrible examples of God's wrath, but the weak and stupid, friendly and sweet comfort. For Christ is set apart for the resurrection of some and the fall of others, Luc. 2:34.
8 Therefore the miserable and afflicted should be lifted up with comfort, but those who are puffed up and exalted in security should be humbled and brought low, as Mary sings in her hymn, Luc. 1:51. This is the right division. For there can be no lack of it; among the secure there must also be the stupid and the fearful, and vice versa. Therefore, a right measure is necessary, so that the hard-hearted and the secure may understand that when one speaks of horrible examples of God's wrath, this applies to them; but the frightened and the stupid accept the words of comfort and promises for themselves.
(9) And this is the work and ministry of the Holy Spirit, that he may judge the hearts by word and confession, so that the stupid may take comfort, but the crude and secure may be either converted or even condemned by the voice of the law. For all men are not to be condemned without distinction, but just as the flood and the destruction of Sodom are like thunderclaps, so that the hearts are frightened: so also with such temples of wrath is the comfort that Noah and Lot were preserved in such common great distress. When these things are preached together, so much is accomplished that the foolish and fearful do not despair.
This is the reason why I write such terrible histories, though very unwillingly,
1210 L. IV, 248-250. interpretation of Genesis 19, I. W. 1, 1821-1823. 1211
read. For I am frightened by the great wrath of God that one sees in such sad stories, and yet I see that this teaching is useful and helpful: not only so that the proud and secure are frightened, but also so that the pious keep their fear of God and do not sin and perish like the wicked. In addition, God's wrath is presented to us in such examples, so that God's goodness shines out in it, because He graciously saves and preserves His faithful.
11 Christ says in Isaiah 61:1 ff: "The Spirit of the Lord is upon me; therefore the Lord hath anointed me. He has sent me to preach to the miserable, to bind up the brokenhearted; to preach a release to the captives, an opening to the bound; to preach a gracious year of the LORD, and a day of vengeance of our God, to comfort all that mourn. "2c. Behold, here to the wretched, and to them that are brokenhearted, to the captives, to them that are shut up, to them that are sad, is promised a redemption, an opening, and a year or time, wherein God shall be reconciled. Those who are not therefore miserable and brokenhearted will have a day of vengeance preached to them, that is, God's wrath.
(12) Therefore, if Christ himself teaches and preaches the doctrine of God's wrath in addition to God's mercy, why would we not follow his example? Therefore, it is the highest wisdom that these two pieces may be properly joined and blended together, namely, the mercy of God, which He demonstrated in preserving Lot, and His wrath in bringing the Sodomites to ruin. What frightened and fearful hearts are, no doubt, pleases God well; for He promises that He will not break the bruised reed, nor quench the smoldering wick, Isa. 42:3.
(13) Although such temples of wrath serve to frighten and humiliate people, they are not to be practiced after the hearts have been made stupid and broken, but to relieve the pain and heal the wounds. It is called
The Scriptures call the fear of God a sacrifice and a service of God, Psalm 51:19. Since the Holy Spirit has described such histories for the purpose of awakening the Gentiles to the fear of God, to guard against sin, and to do what is right and good, it is well to hold them up to the people in the church. For just as the church has two kinds of people, so it also has two kinds of words, namely, histories and examples of divine wrath and threats against the hard of heart, the secure and impenitent, and promises for the troubled consciences and humbled Gentiles. Now it is the greatest wisdom to handle and distribute them properly.
14 The pope has the power to banish, but against whom does he use the ban more than against us, who are not safe, but brokenhearted and humiliated? But he praises people who are of his kind, epicureans, sure bullfighters, cardinals, bishops and tyrants, as holy people and lifts them up to heaven. Thus he does justice to his title, that he protects and strengthens the poor in the church and condemns the rebellious and disobedient.
(15) But this is not new with him. See the 13th chapter of Ezekiel: "You have profaned me," says God v. 19, "among my people for the sake of a handful of barley," that is, for the sake of temporal goods you have falsified my teachings, you have condemned the pious and strengthened the wicked in their presumption. For this is what he means by what follows: "For the sake of a morsel of bread ye have condemned to death souls that ought not to die, and condemned to life those that ought not to live, by your lies among my people, who love to hear lies": and in another place (v. 22.), "Ye have grieved the heart of the righteous, whom I have not grieved." So the whole papacy does not have the wisdom to rightly divide God's word; therefore it cannot build, but tears down and destroys everything with its teaching.
- but the Holy Spirit also presents such histories of God's wrath and judgment to us in such a way that He also gives us strong and powerful consolation, namely that God
1212 L. IV, 250-252. interpretation of I Genesis 19, 1. W. I, I82S-I826. 1213
wants to save and preserve those who fear him in times of need, as he proves here to Lot. Therefore, not only do the Sodomites perish, but Lot is also saved and gives thanks to God. If you are stupid and humiliated, look at Lot, whom God has rescued, and hope that he will do the same for you. But you, who whore in safety, that is, you gather money and goods, take care of yourself and live well, you are an Epicurian sow, you should look at the Sodomites, how such a terrible punishment has followed their shameful behavior and desolate life: Remember that five cities were suddenly consumed with fire from heaven; that the earth was submerged, and became an abominable pool, wherein no man can dwell, but the ungodly sinners all perished in a moment, and are lost for ever.
(17) Therefore, if you diligently consider all these things, it will awaken you to also consider your harm and danger, to stop sinning, and to ask for forgiveness. Our foolish and blind antinomians, Grikel and Jekel, do not know this; therefore, they suspend this preaching of God's wrath in the church, to its great harm and danger. Therefore I warn you to beware of them, for they are mad spirits and inexperienced in spiritual matters, but they puff themselves up and pretend to be learned and wise, which they are not. But now from the history further.
18 In the previous chapter (v. 2, 16) Moses calls the angels "men. These are the same names and are to be understood that the Lord appeared in them. But why Moses put the same names differently in two places, I do not know, unless I think that the Holy Spirit wanted to indicate that they were not natural men.
19 But that Moses says about the evening, I think that he means the afternoon time first before the evening, because at noon before the angels had eaten with Abraham. Because Mamre and Sodom are situated a little further from each other than a man could travel the same way in so few hours, the text also says here that there are angels.
so that no one would want to take such history for a poem or a fable.
(20) But this is where you should draw what I said above about the freedom of hospitality. For just as you heard about Abraham above, so you will also hear about Lot here, that he waited for the guests, ran to meet them, received them with both hands, and almost forced and coerced them into staying with him. So I also said that the hospitality is not praised more highly in any place of Scripture than Match. 25:35, where Christ says, "I was hungry, and ye fed me."
021 That Lot sitteth under the gate of Sodom is spoken otherwise than as the scripture calleth, Sitting at the gate of the city. For "the gate of the city" is the name of the place where men go to council and sit in judgment. For the Orientals had their council houses at the gates of the city, where they had their fortresses, and came together when they wanted to deliberate about regimental matters; but Lot sits in front at the entrance of the city.
22 But this is a praise of his hospitality. For it is easy to see why he does not stay at home but sits there. He waits for the guests, sees that the people in the city are foolish, angry and wanton, therefore he wants those who come from foreign places to stay with him in his house, because they can spend the night safely from the evil and wickedness of the people. And perhaps at the same time there was a great persecution in Ur in Chaldea; that is why pious God-fearing people followed Abraham around in his misery, as they would much rather have been with him in misery than at home among the wicked. Abraham and Lot considered the distress and situation of their brothers and sat at the doors of their houses or at the gates of the city, so that strangers might find a prepared place to stay.
23 When Lot saw the angels, he bowed down with his face to the earth as if he were worshipping them. This is not written about Abraham, but he only bows down or bends a knee; Lot, however, falls on his face to the ground. He shows such reverence to these guests. And from this
1214 rv, 2W-W4. Interpretation of Genesis 19:1-3. W. i. i8se-i8M. 1215
to see what the holy fathers kept for discipline in their homes and how they accustomed their descendants, because they received strangers, when they came, with such reverence as if God Himself were coming, whom they honored in them.
(24) In our time, when the world has come to its end, we experience such wickedness, cunning, deceit and mischievousness that it is almost impossible to know whom we should serve or do good. However, we should do so much that we at least honor and serve those who are known to us. Now listen to Lot talking to these unknown guests.
(v. 2, 3) And said, Behold, Lord, come into the house of your servant, and tarry overnight, and wash your feet, and rise early in the morning, and go your way. But they said: Nay, but we will tarry in the street overnight. So he almost urged them, and they came in to him, and entered into his house. And he made them a feast, and baked unleavened cakes; and they did eat.
25 The word "HErr" stands here in the Hebrew text, as it is given to God alone, adonai, and not adonim or adone, which otherwise means "Lord". How this is to be understood, I have dealt extensively enough above. And this history shows that also Lot was rightly instructed in the article of the Trinity, whether by Abraham himself or by another patriarch. Since there are two guests, he does not call them lords, but "Lord", and thus honors in them the right Lord, namely God Himself. Such examples of hospitality are not found in the books of the Gentiles; therefore, we shall diligently examine and consider them here.
26 First, he offers them his lodging very willingly, calling himself their servant, but he calls them masters, as they should have power to do everything with him and be masters in the house. He also offers them water for their feet, which was a common service for the strangers at that time, not only to wash away the dust and filth they had from their journey, but also to refresh and restore their tired feet.
Christ also performed foot washing, John 13:5, but in a much different way than monks, bishops, popes, kings and princes do today, who only keep the same outward splendor and appearance. But Christ teaches us that we should humble ourselves toward others, serve others, and counsel and help them in their need. Monks and priests, popes and bishops despise this and leave it aside, thinking that they are following Christ when they make a mere spectacle and show. But we all know what kind of example he has given us with this and how far the same gypsies are from it.
028 But here the angels do a thing which they did not do to Abraham. For when Lot offered them his house, and asked them to lodge with him, they refused it, and would lodge in the gaff: but when Abraham offered them his lodging, they were soon satisfied, and accepted it. "Do," they said, "as you have said." Wherefore Lot also doeth a thing which Abraham did not do, and opposeth them, when they refused him: for he feared for them of the citizens.
(29) The Hebrews say that the angels' refusal to enter Lot's house was only so that Lot's good will and service, which could not be satisfied with such a refusal, would be all the more evident. But what is the use or necessity of our diligently considering why this was done by the angels? In the world, it is common to be hospitable and mild to all with words, and such words of honor are called when one asks someone to come as a guest, since one does not want him to come. These are false pretenses, but the hearts and mouths of the pious fathers and patriarchs were one thing. Therefore I will not believe that the angels did this to tempt Lot.
30 Solomon sternly warns, Proverbs 23:6, 7: "Eat not bread with an envious man: for he saith, Eat and drink; and his heart is not in thee. Many such are found who offer themselves up to be respected, as if they were mild and hospitable, when they are the very poorest, and for the sake of a helper, they are the very worst.
1216 2. iv. "4-2". Interpretation of Genesis 19:2, 3. W. i, 1329-1332. 1217
I will see you thirsty for three days because of them. And such vice is most prevalent among the rich and powerful. But whoever wants to do something good for someone should have a righteous heart and be without deceit, and whoever lets himself be served and benefited should be reasonable and modest.
(31) And this, methinks, was the cause why the angels rejected Lot's good deed. For so they refuse, not wishing to afflict the pious Lot, as reasonable men are wont to do, not in pretense, but with earnestness of mind and spirit. But as they sensibly and demurely refuse, Lot again offers them his lodging with all his will and righteous heart, and is not one of those who first ask when they want to give something, and try whether one may also accept it. And it is said in a common verse: "Whoever wants to give to another should not ask much: "Do you want it? For it is very impolite and unreasonable to ask much and to force people to beg, as it were.
- Modest people, even if they are already needy, have to be forced to accept service and charity. On the other hand, one finds others all the more impudent, who do not wait until they are told to take something, but go themselves, sit down at the table, and demand that one should give them this and that. Such impudent people are a cheap enemy.
(33) That this text, then, belongs primarily to the effect that those who wish to do good to others should learn to give what they give with a sincere mind, and those who allow themselves to be given should be chaste and reasonable. Such an outward teaching can be taken from this text, but one should not leave it at that; for the Holy Spirit also indicates something else in this.
34 We see that the holy scripture agrees with him and agrees with each other. For Abraham, when he enters as a mediator on behalf of the Sodomites and pleads on their behalf, he hears a terrible answer that he would never have imagined, namely, that there are not ten righteous people in all the five cities.
Proof of such an answer belongs to what is written here about the angels. For they come as wretched and driven out men, who know nothing of this people's ways and condition (for that is how they present themselves), and think that it is safe to sleep out of the street, as in other cities where discipline and respectability prevail: but Lot, who knows all about how things are in the city, urges them all the more diligently, and they want to be with him. For he knew for certain that if they stayed in the street overnight, they would not get away unharmed. For he knew that the Sodomites were not only not hospitable, but also used to persecute strangers and to exercise all courage and shame on them.
35 Moses recently wanted to point to this. As also Ezekiel Cap. 16, V. 49. 50. says: "Behold, this was thy sister Sodom's iniquity: Hope, and all things full, and good peace, which she and her daughters had: but they helped not the poor and needy, but were proud, and did abominations before me." These are very harsh words. Proud despisers of the word, that is, of God and man, he calls them, because they had no fear of God, nor love of man; but had forgotten the good that had been done them by Abraham, and thought that they alone were those whom God loved, and whom God could not anger, because he so blessed them.
How the world still allows itself to be deceived by this delusion. For because it finds that it is well, becomes rich, is fresh and healthy, it concludes that it has a gracious God, and cries out: Here dwelleth God. As the Jews say, Zech. 11, 5: "Praise be to the Lord, we are now rich." Such a thing rhymes like a fist on the eye. For this is why God does not give you riches, so that you should conclude that he is gracious to you, but he has shown you another benefit that is greater, from which you should assume and conclude this. He will try you whether you will remain in his fear, humble yourself before him and obey him. For very few people do this, but when they are well off, they exalt themselves and become proud. Therefore, in German
1218 L. IV, 25S-W8. Interpretation of Genesis 19, 2. 3. W. 1, 1832-IS3S. 1219
says: Good makes courage; item: It must be strong legs, which shall endure good days.
37 For where hearts are not enlightened and governed by the Holy Spirit, as David, Abraham and others were, it is impossible for them not to be overthrown by fortune and prosperity; as it is also said: "If fortune is too good for you, it makes you a fool. And David warns Ps. 62:11: "If riches come to you, do not set your heart on them." The world, however, does not believe this, but makes a certain conclusion with the sodomites: "Behold, we sit in a good, rich land, have a strong and mighty city, are abundant with gifts and fortune; how could God be hostile to us, or how could anything unpleasant happen to us?
38 Moreover the Sodomites had bread enough, that they lay in eating and drinking day and night; as we Germans also use. But what follows eating and drinking, we also know: and perhaps the Sodomites, during the day, when they wanted to practice such a deed on these guests, the angels, until the evening, had a common good life and vessels, in which they drank themselves full of wine.
(39) To this Ezekiel also adds peace or good rest, that they had all things in good peace and quiet, and felt neither hunger, nor pestilence, nor other diseases, but, as Moses Deut. 32:15 says of his people, grew fat and fat as swine. This is followed by this, which refers to the fact that they did not reach out to the poor and were not hospitable. Just as many poor priests and church servants are dying of hunger in Germany today, and the poor Christ is suffering from hunger, and is almost being tormented and martyred to death. There is no mercy in people everywhere.
040 And when there was no such thing in Sodom, and in the other cities, such a rumor came from them into the other cities and places round about. For a city is brought into an uproar and a rumor because of its life and doings; as at this time some cities in Germany are infamous and disreputable because of great usury; which also is a sodomite.
This is a real sin, and not only is it not practiced secretly, but it is even boasted of. In addition, they are also disreputable because of eating and drinking. If these sins are done publicly and are excused by people out of habit, so that they are not only considered no disgrace and sin, but also cause laughter and merriment (as we see that our nobles and burghers still boast of their fornication and shameful lives), then they are true sodomitic sins.
(41) As Isaiah complains of his people, Cap. 3:9, that they glory in their sins, as they did in Sodom, and hide them not. For where one is ashamed of sin and anxious that it will come to pass, sin is still easy; but if one still boasts of it, and the wicked rejoice in their wickedness, and rejoice in their wickedness, as Solomon says, Proverbs 2:14, there is nothing more certain to be expected than hellish fire.
(42) The fact that the angels want to stay overnight on the gaff and cut off Lot's lodging, but Lot almost forces them, belongs especially to the fact that the Scriptures bear witness to themselves that the Sodomites were the very worst and most perverse people, and that in such a large nation there were not ten righteous people to be found. Therefore, Lot wants to protect them from evil and violence, and forces them by force to go into his house. But what happens? What he wants to avoid and prevent with diligence, happens to him. For just by taking these guests into his house and protecting them there, he arouses the Sodomites to commit a very horrible act.
(43) And all the circumstances show how unreasonable the Sodomites have proved themselves here. Therefore the angels go as strangers wandering with bare heads and feet, as they have traveled wearily: but there is no one among so many rich citizens who offers them a drink of water, yes, they still go to them and seek their lives, and to prove them the highest disgrace and scorn. But the pious Lot not only gives them lodging, but also prepares a meal for them. He asked some of his daughters' husbands for the meal,
1220 L. iv, W8-2M. Interpretation of Genesis 19:2, 3. W. i, isss-E. 1221
The scripture does not remember this. However, it seems from the circumstances that he was not alone with them, but also required others for such a good life, which helped him to make his guests happy. After other meals, he also gives them unleavened bread or cakes, so that nothing is lacking that belongs to the guests' need or to show his good will.
44 But because the text remembers the unleavened bread, here is the question: whether there was already something of Moses' laws at that time? And the Jews say that Sodom was turned back on Easter Day, which is the most joyous festival of the year, in which the Sodomites overloaded themselves with eating and drinking. Against such opinion Lyra strongly contests, but not with any particular benefit. For what good or evil can come of it? However, this is not without benefit, that one learns to distinguish the law of Moses from all other laws. But whether it was Easter or Pentecost at the same time, I can neither say yes nor no to that.
(45) But I think it is true to say that Moses added many things to his laws that had been kept before by the fathers. When he commanded sacrifice, he no doubt took from Abel's and Cain's sacrifices, who long before him had sacrificed to the Lord from the cattle and fruits of the land. So Noah had made a distinction between the clean and unclean animals. And who would doubt that such other things were still more, which Moses brought afterwards by God's command into his laws, since it had been already observed before by the pious. For he had to establish a new people and a new government, which he could not have done without a law and order, well and diligently written.
46 And while the church was in this people and kingdom, it had to have worship and ceremonies. Because the patriarchs had kept some of these in their time, Moses also kept them by divine command, as circumcision. Now he also decreed judicial laws to punish the transgressors. 2c,
which he undoubtedly also took in part from the custom of former times and the order of the fathers: but as a pious lawgiver he did something about it with regard to his time, after God commanded him.
47 But whether he took from the statutes and ordinances of the fathers, or from the custom and usage of other nations round about, and established it among his people, all this is called the law of Moses. And does this text here testify that the custom of eating unleavened bread was before the Law, and that it was used at certain times, as it was afterwards ordained in the Law, or at other feasts and festive meals.
48 Because of this, the Jews still praise their laws so highly today and consider them necessary. For they were bound, as the tribe of Levi and Judah, to a certain place and time, even until Christ. The place was the land of Canaan, where twelve tribes dwelt; this was the whole boundary and goal of the Mosaic reign and kingdom. But because the Jews have lost the same place and their land, they are obliged to keep the law. For the time is past, and the place is changed; so the persons, that is, the royal and priestly tribes, are also mixed together.
(49) Now before the law, the custom of eating unleavened bread was also common in the countries of the east, where it was served at meals, weddings and festive celebrations. But Moses, by God's command, restricted such a common custom and ordered it to the Paschal feast alone. Therefore, the Law of Moses must be distinguished from other laws. In the law the custom was commanded that one should eat unleavened bread on certain times: before the law however it was free to eat, which time one wanted; as Moses also meant to sacrifice a lamb on Easter, since one could sacrifice it before Moses, at which time one wanted. Therefore, the custom of eating unleavened bread is not Moses' business, although he may have set it aside for a special time afterwards.
1222 IV, 260-262. interpretation of Genesis 19:2-5. w. i, 1837-1842. 1223
has directed and ordered. By chance, for the sake of the Lyra quarrel, I wanted to indicate such above this text. Now let us look at the history further.
Second part.
About the shameful enterprise of the Sodomites, how Lot admonishes them in vain and how they are struck blind about it.
V. 4. 5. But before they lay down, the people of the city of Sodom came and surrounded the house, young and old, all the people from every quarter; and they demanded of Lot, saying unto him, Where are the men that came unto thee this night? Bring them out to us, that we may know them.
50 Moses continues in the description of this abominable sin. And I do not like to handle this text, because the ears of the Germans are still innocent and pure from such abominable and terrible sin. For although this disgrace, like other sins, was brought to these lands by godless soldiers and lewd merchants, it must have been done secretly, so that others do not know much about it: and the Carthusian monks are the first (whom one should therefore be hostile to) who brought such horrible disgrace from the Italian monasteries to Germany. So well and praiseworthily did they study in Rome and were they instructed.
51 There is a necessary and useful lesson in this text. For we see that as soon as the world makes a habit of sins and people are sure to indulge in them, God's punishment follows. Therefore we should learn to fear God and prepare ourselves against our flesh and the devil, so that we do not fall into such disgrace and sins, which God cannot let go unpunished.
I.
- it describes Moses the wretchedness and misery of the human race roughly and clearly enough. After the angels ate,
He will say, and no doubt keep talking to the Estonians about many things, about the fear of God, about righteousness, about the corrupt customs of the people and the destruction of all discipline and respectability (for about all these things St. Lot might have complained to them; as Peter 2 Epist. 2, 8. It is not in vain that the righteous man's soul was tormented day and night, because he had to hear and see many shameful things; therefore his mouth overflowed, his heart was full, and he could not refrain from it out of great sorrow and heartache, after such convenient and holy guests had come to him,)
- When the meal is done and it is bedtime, the people of the city, the people of Sodom (for this repetition is set to make the sin great), are so cruel and foolish that they not only do not show friendship or service to the same foreign guests, but also do not let them rest for an hour in another man's house, no matter how tired they are; they attack them with iniquity before they go to bed and will not give them their rest. Is not this inhuman and outrageous cruelty? But even so it is more atrocious and shameful, so that it is almost impossible to say that they want to commit fornication with them. And it is the men of the city who do this, not some careless boys or common day laborers, servants or housemates, but the noblest citizens, who should have protected others and punished such misdeeds against others.
54 Therefore it is also necessary to understand that there were not ten righteous men in the city. For these were the noblest of the citizens, having wives, children and servants to govern them and keep them in discipline and honor. But see what they do and what they presume to do in a free and public place against innocent strangers!
55 And Moses says clearly, "The people" or men "of Sodom" have done this, which was the capital of the whole country and therefore should be a good example to the other cities around. For such-
1224 D- IV, WL-W4. Interpretation of Genesis 19:4, 5. W. I, 1842-1844. 1225
t is common that small cities like to arrange their regiment and order after the big ones. But what good can have been in the other four small cities, since so much disgrace and vice was seen in the noblest, which was to rule the others? For hear what Moses goes on to say:
(56) "They surrounded the house," they did not send their city servants before Lot's house to find out what guests were there and where they had come from; so they come themselves, not to find out, but they surround the house and threaten it like enemies. The Hebrew word here is a passive, and its meaning is also known from Jer. 31:22: "The woman shall surround the man"; for it means to surround or to seize, as the hoop seizes and surrounds a vessel. So they also surrounded Lot's house and came running to it from every corner and alley.
I am moved by such circumstances that I almost have to believe that they have held a holiday and a good time through the whole city, because the whole city has been so nonsensical. For even if they did not all want to commit such a deed, they all helped to do it and took pleasure and joy in such nonsense of the citizens against these strangers. But it makes no difference whether they do the deed themselves or, if others do it, consent to it.
- Of all the circumstances described here, the most horrible is the one that follows, "young and old": and the Hebrews commonly use the word naar, young, when they speak of young servants, menservants and maidservants. For Moses indicates here that all those who had reached their twentieth, twenty-fourth and twenty-sixth years, and were now able to serve at their age and felt the heat of the flesh, joined the citizens, the king, his rulers, councilors and nobles of the city. There are also the old people, who should have lost the pleasure of old age, or at least could have quenched the raging and fury of others with their gray heads and their prestige. And so that you understand this trade more clearly, you should not do otherwise.
The people came running from every nook and cranny of the city. Not all of them were able to perform such a deed, but nevertheless they enjoyed it and consented to it.
(59) What do we think, then, that the pious Lot, whose house alone was the most important, would have thought of the whole city in the midst of such senseless raging and fussing? For he alone was the one who feared God, and in his house kept discipline and chastity most diligently, as much as was always possible for him: while the others lay free and without all shame in adultery, impurity, incest, 2c., so that it was no longer considered sins, but vain amusement. As it is now among the nobility and the lesser people, fornicating is not considered a sin, but a pastime, a joke, and a disgrace; therefore there is no punishment for it.
(60) And it has been argued in Germany, first by the Italians, then also by some canons, that fornication among persons who were free, and neither was bound to the other, could not be sin, but it was a necessity of nature, which must have its end. Innocent hearts may give me credit for this, for I do not like to speak of it, and yet we should see to it that by such angry speeches the careless youth, who without this are inclined to sin, are not seduced and corrupted. For where one teaches and lives in this way, and vices and sins become a daily habit, there, as Seneca says, there is neither advice nor help. But look at St. Paul's Proverbs and judge from them about such things, which says Heb. 13:4: "God will judge fornicators and adulterers"; item 1 Cor. 6:9: "Do not be deceived: neither fornicators nor adulterers will inherit the kingdom of God"; and Heb. 11:6: "Without chastity no one can please God."
In Rome I have seen some cardinals who were honored as saints, because they were content to associate with women. For there they commit abominable shame, not secretly nor in a corner, but publicly, and in such a game the chiefs and nobles go first.
1226 n IV, 26t-2 "s. Interpretation of Genesis 19:4-8. W. I, I8tt-I3t7. 1227
along with the entire city. What advice or help could be found there against such sin? Who would dare to punish those who consider sin and disgrace to be a commendable habit and practice? If you were to compare others with them, who, even if they sin, do it secretly and are ashamed of it, you would have to say that they are sinners who should suffer; as the German proverb says of "no one": "No one, even if he sins, does it painfully; for he fears and is ashamed, and would not like his sin to become known. But the Sodomites were not of this mind; therefore no improvement could be hoped for with them, everything had come to a head with them and no counsel or help could take place, but God had to come down from heaven and punish such sinners.
(62) Although it is frightening to have to experience and see how great a power Satan has over man when he has once turned away from the fear of God and obedience; for he does not rest, but always drives from one sin to another, it is nevertheless useful and good to consider this and to let it provoke us to prayer. Yes, it also teaches us that God takes care of us and cares for us by warning us and, as it were, restraining us and making us right through his fatherly guidance, which then becomes sweet and lovely when we realize what a man is wont to do who is left to himself and continues freely and safely in sin.
The sin of the Sodomites is a very peculiar monstrosity, in that they depart from the natural desire and lust, which is planted in nature by God, such as that the man burns against the woman, and desire completely unnatural things. Where can such a perverse nature come from? Undoubtedly from the devil, who, once one has departed from the fear of God, presses and weighs down human nature so powerfully that he also dries up natural lust and desire, and awakens another that is contrary to nature.
- and Moses makes this sin very great
He also puts these horrible words, which no sensible man can stand in his ears: "Bring these men out to us, that we may know them. Such words do not drive one or two in the heap, but the whole city, the young with the old, also the authorities themselves. Therefore learn what Isaiah the prophet means by this, that he says of his people Cap. 3, 9. He says, "They glory in their sin, as Sodom." They do not let such shameful words be heard inside the house, but stand outside in the street and publicly demand in the name and by force of the authorities that the two angels be brought out to them. That it was not such a sin, which they would have kept secret, but it seems that it was a common and public habit, of which no one was ashamed.
(65) And this sin makes it more abominable and grievous, that they do such things against strangers and sojourners. But what will the other four lesser cities have done, which were, as it were, disciples of Sodom, if their capital city, according to which they have judged themselves, has committed such a sin?
Therefore, if the Lord had not come with the well-deserved punishment, the worldly regime would have gradually fallen and could not have continued to exist. For where marital duty and discipline are abolished, and fornication and dishonor are given place, all order, law and respectability fall. But when such things are gone, there remains no police, but all disorder follows, and a beastly and wild life. For this reason, God has had to punish on account of necessity, and to prevent such wild and senseless life as an example to others.
II.
(v. 6, 7, 8) Lot went out to them at the door, and shut the door behind him, and said, Oh, brethren, do not be so wicked. Behold, I have two daughters, which have not yet known a man; and I will put them out among you, and do unto them as ye please: but do nothing unto these men; for therefore are they entered under the shadow of my roof.
1228 L. IV, 266-268. interpretation of Genesis 19:6 9. W. I, 1847-1850. 1229
All this belongs to the description of this horrible and senseless sin, which could neither be defended nor advised. The pious Lot may have taken the liberty of countering this foolish behavior of his citizens with good doctrine and Christian admonition and warning, but he did nothing about it, because the longer he did so, the more foolish they became. He calls them brothers and not, as they were worthy of, tyrants or knaves, and asks them most kindly to desist from their arrogance and not to commit sacrilege against his guests. But they are much more embittered by this; what would they have done if he had punished them so publicly and called them servants of Satan, as they were, and enemies of God?
68 "A gentle answer," says Solomon, Proverbs 15:1, "quenches anger": but these are so enraged that they are more embittered than quenched by good words. So Lot does not leave it at that, that he tries the matter in kind words and ways, but he tries the utmost and offers them his two daughters only for the reason that he saves his guests from disgrace and injustice. He does not consider the certain danger in which he puts his daughters, who have already been entrusted with men.
(69) Now you see what a great and abominable sin the Sodomites have, who had no way to counsel. They have utterly despised the word; so these two supreme means by which Lot tries it in such danger, namely the very kindest words, and that he offers his own daughters to such boys who are mad and senseless with fornication, so that they abuse them as they wish, not only help nothing with them, but also increase and strengthen their senselessness. For they answer him nothing to the request of his daughters, but as mad people do, they despise the female sex; as if they wanted to say, "Violating virgins is our daily pastime. Therefore they turn to Lot and answer him from his sermon.
V. 9. But they said: Come hither.
70 Jerome has interpreted it: recede, soften, as if they had called him the
Clear the city. But it seems more convenient and in accordance with the truth that they have told him to go into the house and bring out the guests.
Then they said: Thou art the only stranger here, and wilt thou reign? Well, we will plague you, that one. And they pressed hard upon the man Lot.
They want to be unmastered and unpunished. They rely on their power and quantity, that there are so many of them, but they despise Lot as a stranger and do not want to be judged or admonished by him. As now the pope does with his own. Because he sits on high, he thinks he has the power to do what he pleases, and he does not want to suffer any punishment or contradiction, called the heretics and rebels who go against his will, just as the Sodomites do here. So where neither counsel nor help can take place, it must inevitably follow that one will perish. Moses has so far described the sin that went on in Sodom; now he continues with the description of the punishment. But first we want to deal with the questions that one is accustomed to ask about this text.
(72) For the first question is, Whether all the people of these five cities were perverse and wicked; and, What should be thought of women and virgins? What should be thought of women and virgins, item, of the little children who had not yet come to their senses? But we will leave such questions until we come to the end of this chapter, and now consider those which Lyra and Augustine before him also dealt with.
(73) Namely, whether Lot was well pleased, because for the sake of these guests he gave up his daughters, which were his brides, and caused them to be dishonored and defiled? For this is an evil thing for a father to do, that he should give up his daughters, who were already betrothed, not only to disgrace them, but to commit adultery with them, even to slay them: and yet we see that Lot, who does this, is such a man as is worthy to entertain angels; which is a glorious testimony of his holiness and godliness.
1230 L. IV, 268-27". Interpretation of Genesis 19:9, W. I, 1850-1853. 1231
(74) As such faithfulness to his guests is to be praised and commended in him, so is such the highest and most abominable unfaithfulness that he shows to his daughters, whose honor and discipline he should have protected and saved as a father even at the risk of his life.
This is what drives Augustine to doubt, so that he neither concludes nor answers anything certain. This seems to be true, that among two evils and accidents that cannot be avoided, one should let the least of them pass over him. This, he says, makes up for the misdeed. Because either the guests or his daughters were exposed to shame, the sin against the daughters seemed to be the lesser. For to commit sin against men was against nature. But St. Paul overturns such an opinion by saying in Romans 3:8 that one should not do evil so that good may come from it, and Augustine himself directs his interpretation and answer to the effect that Lot did this out of a particular consternation of his mind; such consternation, however, is not always for the best, but generally for the worse, therefore one should not follow it. So Augustine gets rid of such a question and leaves the reader in doubt.
Lyra, however, speaks a little more freely: although he does not consider St. Augustine's opinion of the universal equation of evil to be good (as it is neither to be praised nor to be approved), he nevertheless brings two examples that go along with Augustine's opinion and almost approve of it. First, he says, the Jews were allowed to divorce in order to avoid a greater sin. Secondly, in large and populated cities, it is permitted that lewd houses be free, so that the less defilement and adultery are committed in them. Therefore, in this case, Lot was allowed to avoid a greater sin by letting go of the one he considered lesser.
(77) But Lyra rightly replies that this is acceptable and permissible in bodily matters. For he who lets go ten guilders so that he may keep a hundred does right; just as he who for salvation
of his whole body has a finger or hand cut off. And such teaching, that to avoid greater harm and evil one should choose the lesser, is true in outward and bodily things; but in spiritual things it is different, in which one should not do evil, so that good may result. To kill a woman is a sin; but if it should happen that she could be saved from death by adultery, it should certainly not be done; just as Augustine is of the opinion that one should not consider lying in order to prevent death.
78 As far as Jewish divorce is concerned, Lyra is right in the opinion of those who say that Moses, as a lawgiver, did not have the power to permit it, but did it by God's command; for God could keep marriage together or separate it at his pleasure. As the Jews of Egypt took goods with them and robbed them by God's command, and did no sin in doing so.
79 The other example of the lewd houses that are tolerated in large cities is not worthy of much discussion. For it is obviously contrary to God's law, and those who publicly tolerate such disgrace and allow it to happen are to be considered heathens. For this is a loose command, that they pretend that the less dishonor and adultery is done. For a young journeyman who deals with whores, and has once abandoned his honor and discipline, will, if he has reason and opportunity, abstain neither from wives nor virgins. So that in this way fornication is given more cause than it is prevented, and as a result those often fall into sin who, if this opportunity and cause were against them, would well abstain. For God has shown and commanded us many other and better ways and means to prevent such sin, namely, the marriage state. Therefore, such authorities who tolerate lewd free houses in cities should be considered pagan. For a God-fearing authority should not permit fornication and whoredom in any way, nor give public license to it; because even against the authority
1232 L. IV, 27V-S7". Interpretation of I Moses 19, 9. W. 1, 185S-I8S6. 1233
The fact that such a disgraceful being nevertheless has its course, nor can it be completely abolished, is a matter of will and prohibition.
80 But I come again to the most important point in this question, namely, whether Lot is to be excused for what he does here? Lyra says that Lot has committed a mortal sin, but because this happened to him out of the consternation of his mind, he is not guilty of such a great sin, even though it is a sin.
But how much better we shall do if we discuss such cases more rationally! For what cause have we to trouble ourselves so carefully how to excuse the saints' sins? There have been men, because of which they have fallen and erred at times when they have been hurried and entered with an emergency: and yet, as far as this history is concerned, I hold Lot excused, and hold it that he made such a charge without sin. For he did not think that he would put his daughters in danger and disgrace, knowing full well that they were not to be cared for by the foolish and raging people, nor did they desire them, but thought that their anger and foolishness could be appeased and reconciled by such a way and means. Therefore, this speech is to be regarded as a hyperbole.
(82) But be it so, let this rule be observed, that the works of the saints are not to be taken as examples to be followed. For this does not follow: Abraham, Augustine, St. Peter 2c. did such things, therefore I must also do them. But this follows: God says it and says it, therefore one should do it; for God's word is the certain rule that cannot deceive. Just as the jurists also say that a work is not so soon a right, just as a right is not so soon a deed. And therefore we cannot easily judge of such works of the saints, because we only see the mere work as it is to be seen, but we do not see and understand their heart.
It is certain that Lot was a holy man and dear to God, otherwise he would have perished with the Sodomites. Now he offers his daughters in hope,
to defend his guests with them against iniquity and wantonness; but with what intention he offered them, thou seest not. How if he, as a man full of faith in God, had thought it certain that God would stand by him for all danger, and that neither the daughters nor his guests would suffer any scorn, disgrace, or wantonness? Such a heart, which looks to God's goodness and omnipotence in the most certain distress and danger, can truly not be condemned so easily. And who would doubt that he did not also call diligently to God and sigh for the protection of his own? And yet he was urged to such a means by the present danger, which came upon him so suddenly and so quickly.
(84) Although I do not excuse Lot because of this (for he was a man, and something human could have happened to him, and we could see the mere deed, but not his heart), the circumstances force me to conclude that his work is not to be blamed. And yet it does not follow that one should accept such a work as an example, or follow it, as if it were permissible that one might commit a small sin in order to avoid a greater one. For what is done apart from law and order is not to be accepted as a law, but is to be regarded as a miracle, from which no one is to make any rule or law.
(85) And let the teachers of the church take special care that they teach a certain thing; therefore let them teach your people not such individual examples, but rules. You are not Lot, you are not Abraham; therefore do not imitate what Lot and Abraham did.
The rebellious spirit of Thomas Muenzer held up to his peasants the example of David, when he fought against the Syrians, and he ordered them to fight against the nobility according to the same example. This means transforming an example into a legal principle and making a rule out of a deed. This can never be done without danger, because if one deviates from the common rule prescribed in God's Word and builds on a mere work, one tempts God by it. He who is the-
1234 L- IV, 272-274. interpretation of I Moses 19:9. w. I, 1856-18S8. 1235
hen anyone is not called by a special command of God apart from the rule of God's word, that he should be a miracle man, that I thus speak, who remains by the rule in God's word, he will not fail nor err. But Lot, Abraham and such special saints are miracle-men, whose spirit is moved outside the rule, and walks along outside all examples and consequences. For they have a special profession and high instruction, which you do not have.
Therefore, we should learn that when such histories are presented to us, we should not focus on the examples or special works, but on the order and rule of God's Word. What Lot did is none of your business. For "who are you to judge a strange servant?" Rom. 14, 4. But God's commandment concerns you, that you should bring up your wife and children in the fear of God, and be careful not to give them cause to sin. If danger befalls you and you can keep them in discipline and honor, you must not put them in danger yourself and make them dishonorable, nor excuse yourself with Lot's example. For you are not Lot, and because you depart from the rule of God's commandment, you tempt God. For you are not commanded to depart from the rule and to follow the examples and miraculous works of others.
Abraham kills the four kings of Egypt and twice puts his wife in danger of her honor and discipline. Lot gives up his daughters to ravish them. But why they both do this is none of your business; for God has thus displayed His wisdom and power through them.
89 Therefore I may be amazed at such works, but I cannot and should not do them. Just as we marvel at Peter walking on the sea (Matth. 14, 29), Christ (Matth. 4, 2) and Moses fasting for forty days (Ex. 24, 18), we do not follow them. For the works of the saints that go against God's commandment and order are miraculous deeds that we cannot imitate. But if they are such deeds that they cannot be condoned or excused, as when Lot put his daughters to sleep, then they are sins that cannot be forgiven by God.
should not happen to us. Now this is not new, nor strange, that the saints fall and stumble. "Seven times a day," says the Scripture, Prov. 24:16, "the righteous may fall." For since they have a sinful flesh as well as we, it is no wonder that they fall at times: but where they can be excused, we are to praise GOD by it. So I consider Lot to be a miracle man, in whom God wanted to reveal His wisdom and power.
(90) For this reason, since the Scriptures present to us a variety of works, rights, examples, rules, miracles, and divine commandments or laws, among all of these one should observe, teach, and practice the right, rule, and law. When the grammarian sets this rule: All nouns ending in a in the Latin language are feminine gender, the word poema is as it were a miracle, if it is held against this rule; for it is neuter gender. If one is to look for a mitigation or alleviation in the laws, this is like a miracle of the jurists; for it deviates from the string and rule of law: and yet it remains true that where the law is most severe, there it is also no law, but the highest injustice. So physicians also have their rules and canons; but how often does it happen by chance in illnesses that they have to abandon them and cure an illness in another way, which is contrary to their rules and right? Therefore, these are clumsy lawyers and physicians who simply insist on their rule without any consideration of accidental circumstances: just as in theology, the saints of works, who put the whole world into such a strict and rigid regiment, to the great detriment of the body, the good and the souls' bliss.
(91) One should indeed teach such rules and keep them; but God, to show His power and wisdom, does much against the rule through specially gifted people, whom He specially appoints, although there are very few of them. The others, who are not highly and specially gifted, must keep the order and rule in God's word; for if they do not keep it to high persons who are from the
1236 L. IV, 274-276. interpretation of i Genesis 19, 9I i. W. I, I858-I86I. 1237
If they wanted to imitate this rule, they would shamefully run into it and hit each other. That is why such works are praised, because they are done by high and wonderful people, but no one can imitate them happily, but one has to be like a weak and clumsy jumper, who, if he wants to jump over a ditch or a stream, has to use an advantage and take a stick to help him, since everyone who is strong and agile crosses over easily and completely, without any advantage and help. But now let us look at Moses further.
III.
(v. 9, 10, 11) And when they were come running, and would have broken out the door, the men took hold, and drew Lot in unto them into the house, and shut the door. And the men that were at the door of the house were smitten with blindness, both small and great, until they were weary, and could not find the door.
After the frenzied and foolish Sodomites had taken the trouble to break down the door, it was time for the guests to protect themselves and to show their help and loyalty to their so willing and faithful host, who had tried everything that could have served for their salvation. For Lot did not know that they were angels, but otherwise took them for holy men who visited the churches around and preached God's word from time to time. Therefore he worshipped God in them and honored them in all holiness and served them as if they were sent by God. That is why he and his whole house are rewarded very richly for such honor and service. For first of all he is protected by them against the senseless people by the fact that the angels strike them with such blindness, as Lyra also remarks that they cannot see at all, or since they do see, they still cannot recognize what they see; like a drunkard who has his eyes open and sees, but what he sees he cannot recognize nor comprehend.
This is what the Hebrews actually call sanverim. The Sodomites saw the door, but were mistaken in their reasoning, and
thought it was the wall. Again, they grabbed the wall and thought it was the door. This is not natural, but unnatural and unusual blindness and uselessness of heart, like a miracle. Just as it was a miracle that the Syrians did not see the prophet Elisha with his servant, 2 Kings 6:18 ff, and the Jews did not see Christ in the temple, John 8:59. God often uses such miracles to visibly save His own, whom He wants to protect, so that even the enemies have to see it. This is called being blind with seeing eyes; as it is written in the Gospel Luc. 24, 16: "Their eyes were kept from seeing Him. So Mary Magdalene saw Christ as a gardener on Easter Day, John 20:15, and the Syrians did not see that they were led to Samaria, 2 Kings 6:19, although they saw all other things. In the same way, the Sodomites, when they dared to break down the door, were struck with blindness by the angels, so that the door and the window disappeared before their eyes. Thus in all lines many pious men were miraculously delivered and saved, that they escaped from their danger, and mocked their enemies as it were.
94 But here we must also see the difference. When the Syrians are struck blind by the prophet and feel the hand of the Lord, they are corrected and turn to the Lord. But here, when the Sodomites feel the hand of the Lord, they are not corrected, for they are blind all night long and do not stop searching for the door until they are tired of groping and grasping. How do you think Lot will have felt here, sitting up all night, waiting for such foolish people to come in? Undoubtedly, the angels would have comforted him, saying that all their efforts would be in vain. Therefore, no doubt, they spent the whole night watching, worrying, weeping and crying, especially Lot's wife and daughters. Although the Sodomites feel that they are struck with blindness, they do not take this as a punishment from God, but rather as a punishment from God.
1238 . D. IV, 276-278. Interpretation of Genesis 19:9 11. W. I, 1861-1864. 1239
think they are thus charmed and blinded by the devil.
(95) For it is always the case that the wicked are the most obdurate and believe that God has them in His fold. The godly, however, tremble and fear God's wrath, and do not think as if their punishment comes from the devil, but from God, who is angry with them; therefore they are frightened by a rustling leaf, and are afraid, since they are also safe and without any danger; and cannot have such thoughts as the wicked, namely, that their misfortune and accident comes from the devil, as it truly comes from him. For God does not afflict and punish His own, but rather reproaches the devil for doing it; as we have an example of this in Job: his children are killed by fire, his livestock is killed by thunderstorms, not because God was angry with him, but because Satan was an enemy to him, Job 1:12 ff.
(96) So also, when pestilence and other calamities come, we should say that they are the works of Satan, and that Satan is fierce and wicked, but God is gracious and merciful and favorable to us, because we believe in His Son.
(97) For in this way the holy martyrs overcame death and all their hardships, believing that God was merciful to them, but that their torment and torture came from sorcery and the devil, whom God prevented from trying and testing their faith: therefore, even in the midst of their hardships, they were joyful and mocked Satan. We should do the same, but we are usually too weak to do so, as the examples of great saints testify. For Paul also feels fear and melancholy; but when he sees the brethren, he regains heart and confidence, Acts 28:15. 28, 15. The wicked do not feel such trepidation and terror, for they are sure and believe that God is favorable to them. Even if an accident happens to them, they blame it on Satan and remain safe.
98 So, since the Sodomites are struck with blindness, they feel well what they have suffered, but they do not take it as a punishment.
They do not believe in God, but think that they have been bewitched by Lot. But if we could do this and in that case follow the wicked, we would be fine; as we are tempted and urged to do so by countless and very certain promises of God.
(99) Therefore, we are to remember and reprove these things diligently, both to ourselves and to others, lest in temptations we give too much credit to our flesh or to our reason, and despise the word. For it is not God who afflicts you, if you believe in Christ, but the devil; he is your enemy, and seeks cause and opportunity to challenge and afflict you. But you might say: Yes, I recognize that I am a sinner, that is why I am not a Christian, and that is why my misfortunes and accidents are sent to me by God, who is angry with me. But such things are called evil concluded, and do not follow; for Christians are they which believe a remission of sins. If you therefore believe in Christ, gladly hear his word and accept it with faith, you are a true Christian, and your sins do not hinder you at all. Therefore, if you often encounter something unpleasant, conclude boldly that it comes from the devil and that God is not angry with you for it, because as far as he allows it to happen, your faith will be challenged and tempted for your good.
Learn this from your and God's adversaries and enemies. For while all threats are aimed at them, they do not recognize them, but catch the promises and comfort themselves with them. Do the same. For it is a great shame for you if you do not understand the true doctrine that you profess. You fear God and believe in God, therefore not the law but the gospel belongs to you. But now you abandon the gospel and take up the law, which does not concern you, but the stubborn and the secure.
101 Therefore this is the spiritual weakness of which all the saints complain. But it is useful for us to ward off the hope in us by not relying on ourselves, but by humbling ourselves and learning to trust and rely only on the grace that God offers us in His Son. For this is
1240 IV, 278-280. Interpretation of I Genesis 19, 9 13. **W. I, 1864-1868. 1241**
It is certainly true that God is not angry with us, nor is he hostile to us; otherwise he would not give us such a rich knowledge of his Son. He would also not give us the Holy Spirit, which first fruits we have received, Rom. 8, 23. Therefore we also confess the Son of God and do not blaspheme Him, as the papists do; we also resist sin to some extent, so that we would wish to be like the sodomites in this case, and would laugh at and mock Satan's fury and wrath according to their example, but we constantly think that God loves us who believe in Christ and keeps us under His protection and protection.
- What our translation has: "So that they could not find the door," in Hebrew means: "They have grown weary, and yet have not found the door. Leu is a familiar word, and comes from leah, a weak, weary one who seemed unable to live because of weakness. These words therefore indicate their obstinate stubbornness, that even then, when they were struck with blindness, they did not stop racing and raging, but continued searching and groping for the door until they had to let it go out of fatigue and, like the tired, their eyes fell shut.
Third part.
Of Lot's Children, Servants and Oath Keepers.
V.12. 13. And the men said unto Lot, Hast thou here any more a husband, and sons, and daughters, and whosoever thou hast in the city, bring him out of this place. For we will destroy this place, because their cry is great before the LORD, which hath sent us to destroy it.
- Here it is first discussed whether Lot had more sons and daughters, because the angels said to him that if he had more of his own in the city, he should bring them out with him; but afterwards Moses had no more than two daughters.
remembered. And in this I follow Lyra's opinion, namely that here the angels speak according to human manner and habit, and act as if they do not know whether Lot has others who belong to his house and family. For above (Cap. 13, 5. ff.) the text reported that he had cattle and many shepherds, so that he could not have lived with Abraham.
104 From this another question arises, namely: Where have such his cattle and shepherds remained? For the history that follows shows nothing of this. And I myself cannot get involved in such a strange story, unless it seems that the shepherds with the cattle may have lain outside the city in a safe place in the field. For the fact that some consider it as if Lot's need and poverty forced him to sell his cattle and leave his servants behind is not only unbelievable, but also shameful to him. But as it was in the city at that time, it is especially terrible that also his servants and his servants, who were in his house, were against their master, and got into such security, in which the whole city lived. But we want to leave this undecided, since the scripture does not even think of this, but afterwards clearly says that only four souls were preserved. Although his wife finally perishes on the way, the father alone remains alive with his two daughters.
Now this is a strange example of a special wickedness, that the pious and God-fearing householder could not keep some shepherd nor some maidservant in obedience. This so great annoyance, that their lord alone would have the whole city against him, deceived everyone, so that they thought: Our lord is a simple and pious man, takes in for lodging whoever comes, and yet, as is the way of the world, he often receives little thanks for it: just as he has now, out of his simplicity, brought such misfortune upon himself by keeping these guests with him against their will 2c. For such is the common and constant course in the world, that the
1242 L. IV, 280-282. interpretation of I Moses 19:12-14. W. I. I868-I87I. 1243
Saints will be considered foolish, and for those who do foolish things. Since he therefore preached about future punishment and wanted to preserve his house, they will have ridiculed and despised him as a foolish and ridiculously superstitious old man. This opinion pleases me better; and many examples prove that the servants are in the habit of doing so, especially when there is need and danger, which alone proves which are true or false friends.
106 But here we should also note the word that means to bring forth or to bring forth. For it is precisely this word that Moses uses in the history of Abraham (Cap. 14, 18) of Melchizedek, that he brought forth bread and wine. Which text the papists falsify and want to base their sacrifice on, when this word means nothing else than that Melchizedek brought forth bread and wine, and with such a gift and worship received Abraham as a conqueror. So that the stiff-necked and godless sacrificers and patrons of the sacrifice are not only relegated and driven in by a theologian who deals with the trades in the divine Scriptures, but also by grammar; since it is so foolish and inconsistent that one wants to interpret the word for sacrifice in the history of Melchizedek, as if one wanted to make a big fuss about this text, that the angels had told Lot that he should sacrifice all his goods.
V. 14 Then Lot went out, and spake unto his oaths, which should take his daughters: Arise, and go out of this place; for the LORD will destroy this city. But it was ridiculous to them.
- After the Sodomites had tired themselves and had fallen asleep, Lot, at the command of the angels, went out to his wives, to whom he wanted to give his daughters, and warned them to be careful and to avoid the danger. But even these do not seem to have overcome the consequences of the indulgence of the previous day, because they have the good old
Man also laughed at. How did they think the Lord would spoil this place so suddenly? What a great fool are you to believe these, your guests or rather land cheats? For if such a thing should happen, there would be other signs of the impending fall; but now everyone is happy, and all is well, and you still come here, dreaming how this city will fall.
This is how it always goes. The nearer the world is to its misfortune and destruction, the more certain it is, and not only laughs at all threats, but also considers it quite impossible that it should perish so suddenly. So Noah warns of the future flood and exhorts his fellow citizens to repentance; but he is laughed at and taken for an old fool. Just as we preach of the Son of God that he will come to judgment and cast the wicked into eternal hellish fire: but when the popes and cardinals read or hear such things, they laugh as at an impossible thing. What harm, they say, if heaven falls?
The story is told of Pope Leo, who once invited two philosophers to the table, one of whom argued that the soul was immortal, and the other that it was mortal. And when they had argued and disputed vehemently against each other for a long time, and the pope was to conclude which of them had spoken best of the matter, it is said that he said to the one who had argued that the soul was immortal: "It seems that you speak rightly and truthfully; but your opponent's opinion and speech makes a cheerful face. For this is what the Epicureans are wont to do: what is good for the flesh and according to reason, they accept contrary to revealed truth.
(110) But we should neither despise such threats nor throw them to the wind. For Lyra rightly says that Lot's oaths mean those who, when they hear that God's judgment is threatened, laugh at it and say that it is all deceit.
(111) But here one would say, If Lot's son-in-law was such a man,
1244 2!- IV' 282-284. interpretation of Genesis 19:14. w. 1, 1871-1873. 1245
Why then did the pious old man marry his daughters to them? Because a father should see and take care that he and his children make friends with pious people, and not give his children to godless boys 2c. Answer: Lot had a church, which he instructed and taught, and in which he planted the true knowledge of God, and in which, without a doubt, his son-in-laws had also been. Therefore he considered them to be pious and holy people, because he could not see into their hearts: but they were hypocrites who pretended to be pious for a while. But now they are pretending, because they laugh at the word and are drowning in such mockery and laughter; for they do not believe that old Lot is in earnest with such words, but laugh and mock him as a fool.
This is indeed a strange history, which should be preached often in the church, so that we may always be just, lest we fall into the antinomian frenzy, which annuls the law in the church; as if those who are in the church were all holy, and as if there were no need of such examples of divine wrath. The world likes such teachers, as they say in Jeremiah the prophet, "Speak what we like." St. Paul, however, does not want the church to be seduced with sweet words; for sin should be punished and God's wrath held against the people for the sake of the unbelievers who are in the church, yes, also for the sake of the believers, so that they do not cling to or give room to the sin that clings to them by nature and the innate weakness. This is what Christ Himself does: although He draws sinners to Himself with very kind words, He constantly complains about the impenitent Pharisees and cries woe to them, Matth. 23:13 ff.
But here I must also say, which I had almost forgotten, about the angels, who boast, as it were, that they are sent to destroy this place. "We will," they say, "destroy this place"; item: "The Lord has sent lins to destroy it." Such is as much as if they boasted that they were executioners and God's destroyers and desolators.
But this belongs to the description of the ministry and power of the angels. For Elijah, Elisha and others, as it says in Hebrews 11:35, also perform great miracles, but not by their own power or ability, but prayer and faith must be added as the cause, without which miracles do not follow. Thus Peter prays and calls the lame man to stand up in faith in Christ, Acts Hist. 3:6, but the angels are powerful of themselves, so that they can perform miracles by their own power, which is created for them.
For this is indeed true, that God rules this visible world not only through men, but also through angels. He could indeed kill a thief without the help of the executioner and without the judgment of the worldly authorities; as he does at times, especially with death-row thugs. In the same way he could create men without the help and union of man and woman, as he created Adam and Eve: but it pleased his divine majesty to use the service and help of men for all these things, that he might thereby show his marvelous and divine power in his creatures, of whom he would not have them to be idle. Therefore St. Paul, 1 Cor. 3, 9, calls us all God's co-workers and helpers. For He uses our service for various works, just as He uses the service of the angels, whom He created and equipped with such strength and power that they can destroy the land and the people out of their own acquired wealth, if God is with them.
Now this is the great glory and honor of the angels, that they are armed with such strength and power; as we know from the history of Isa. 37:36, that under King Hezekiah the angel of the Lord slew a hundred and five and eighty thousand Assyrians in one night and in one go. And Christ himself boasts of the strength and power of the angels, when he tells Petro about the twelve legions of angels, since one angel alone would have been strong enough to chase away and kill the enemies of the Lord Christ. Yes, the history of Job shows that even the evil angels are armed with great strength and power, Job 1:13 ff.
1246 L. IV, 284-2SS. Interpretation of Genesis 19:14, W. I, IS7S-I876. 1247
(117) And it is very profitable to know this, that the pious may have comfort, and the wicked be troubled. For we who believe in Christ may be sure that the princes of heaven are with us, and not one or two of them, but a great multitude; as Lucas Cap. 2, 13, that with the shepherds were the multitude of the heavenly host. And if we were without this guard and protection of the dear angels, and God did not thereby ward off Satan's fury and rage, we could not live for a moment.
For what Satan's power and authority is, and what he most desires and seeks, we have sufficient instruction and testimony from the history of Job. For he stirs up storms, makes thunder and lightning, or, as the Scripture Job 1:13 ff. says, he throws down fire from heaven, drives up enemies, offends and attacks the body and makes it full of swarms. Therefore the good angels always have to do with it and prevent that such a cruel enemy does us no harm; and neither medicine nor anything else would help against it, if the good angels were not there. And that at times, when new diseases occur, new remedies and advice are found against them, is not the skill of man, but the help and service of the angels, who rule and guide the hearts of the physicians; just as Satan also rules and drives his own, as Paul says Eph. 2:2.
(119) What Moses says here about the good angels destroying and devastating the sodomite land belongs to this: First, that we learn to fear God, because we have such a powerful enemy in Satan. Secondly, that we trust in God's goodness, who has ordained for us such excellent high princes and patrons, through whom He protects His own so mightily. For everyone knows what the devil does through the Turk, through the Pope of Rome, and through the spirits of the swarm, in that he is not only hostile to the body, but also seizes the soul and holds it captive, 2 Tim. 2:26. But we are comforted by the hat of the dear angels, whom God has made stronger and more powerful than Satan.
So this is a marvelous government of God, which He has appointed with His creatures, that the whole human race, which stands free and naked before the lions, wolves, dragons and all the terrible princes of Satan (who are trained to do harm not only with the sword, pestilence and other innumerable diseases, but also with all kinds of heresies), is nevertheless protected by the dear angels who fight for the pious. And so it pleases God to prove His glory through the creatures, but not in the same way. For Elijah caused fire to fall from heaven, 2 Kings 1:10, the same following his word and faith; so he caused the heavens to rain, 1 Kings 18:41, but not from such power as the angels perform such miracles, namely, from their own power or gift, so that they are created. But when the saints do such things, they obtain them by faith and prayer.
(121) The question whether Lot also sinned by worshipping the angels was dealt with above, and the answer to this question is that the angels say that they were sent by the Lord. Therefore Lot does not speak as with angels, but as with the Lord. Just as the works done at God's command are rightly called God's works. For this reason Christ also says Luc. 10, 16: "He who hears you hears me"; item Matth. 25, 40: "Inasmuch as you did it to one of the least of these my brethren, you did it to me. For this is a common rule, and it is absolutely true, namely, that if something good is done either by men or by angels, it should be considered as if it had been done by the Lord, and he alone should be thanked for it.
(122) And this rule is necessary, lest we make Moses a heretic and Lot an idolater, because he speaks of the creature as of its Creator. "The Lord," he says to his sons in oath, "will destroy this place," when the angels had said they would destroy the same place. So Lot does not look at the person of the angels, but at God, who had commanded this.
1248 IV, 288-288. interpretation of I Moses 19, 14. w. I, 1876-1879. 1249
- such is that Christ says in the gospel Matth. 19, 4. 5.: "Have you not read that he who made man in the beginning made man to be male and female, saying, 'For this reason shall a man leave his father and mother, and shall cleave to his wife? 2c. Now how are we to unite Moses with Christ here? For Moses shows in very clear words that Adam spoke such words, and yet Christ says that God spoke them.
124 Answer: What Adam says, he says by divine command, therefore it is not his word but God's. And this is our great honor, so that the divine majesty may adorn us, in that she performs her works through us in such a way that she calls our word her word and our work her work; so that one might rightly say that the mouth of a pious Christian teacher is God's mouth, and the hand that you stretch out to serve a poor brother with it is God's hand. Thus, when Adam says to Cain, Genesis 4:6, "Why does your heart hide?" this is rightly called God's word, even though it was spoken through Adam's mouth.
(125) And the heretics err greatly in this, and join together what does not follow one another, when they discourse about the oral word and the sacraments, so that they completely deny God His preaching office; for he who cancels the word, and does not accept it as if it were spoken by God, cancels everything. For take away the word of baptism, of absolution, of the Lord's supper, and all these things will be nothing.
Therefore, the sacramentarian argument is not only foolish but also ungodly, because they say that such outward signs do not help to salvation, and then draw many examples and sayings from Scripture, such as John 6:63: "The flesh is of no use" 2c. For one must make a distinction between external things and not reject all external things in general. But then they are rightly rejected as being of no use for salvation if they are done out of human discretion, or rather, if they are done without God's word. Otherwise, God will work through the service of His creatures. Therefore, before all
Consider these things, whether such external things are done according to the appointment and will of God or not. And if it is found that God's word or appointment is not involved, then you are right in saying that the external things do nothing for salvation, but also harm it; as Christ says Matth. 15, 9: "They serve me in vain, because they teach such doctrines, which are nothing but the commandment of men.
But if you see that such external things are based on God's word and are done by divine command, then bow your knees and worship such external things secretly with yourself, saying, "Such things are not called me by my pastor, not by St. Peter or Paul, but by my Father in heaven; therefore I will be obedient to him in all humility, and believe that such obedience will serve me to my salvation.
This distinction is very necessary, and because the heretics either do not know it or despise it, they fall into terrible errors. For Schwenkfeldt's conclusion that no external thing helps to salvation, therefore baptism, the preaching of the gospel, and the Lord's supper as external things are of no use, is not absolutely true, and indeed it is true, because external things must be distinguished. For some of these are only human things and invented by men, of which it is rightly said that they do nothing for salvation. But of those that are ordained and commanded by God, it cannot rightly be said that they do nothing for salvation, because they are instituted and ordained for our salvation, as Christ says of baptism: "He who believes and is baptized will be saved"; and Paul Rom. 10:10: "With the mouth one confesses to salvation."
Thus, although the verbal word of a man is a word, it is ordained by divine command and authority for our salvation. For God wills to rule this world through the angels and men, which are his creatures, as through their service; as he gives day and light by the sun, by the moon, even by fire and candles. Therefore, one could also say here: It
1250 L.iv, 2M-sso. Interpretation of I Genesis 19, 14. W. i, i87s-isW. 1251
no external thing is useful, therefore also the sun, as it is an external thing, is not useful, that is, it shines, it does not warm 2c. But who would be satisfied with such a loose and foolish talker?
- So that the rule of which I have spoken above remains, namely, that God no longer wants to act and work without means, or out of order, and, as the sophists speak, simply according to His mere power and omnipotence, but through His creatures, of whom He does not want them to be idle. Thus he gives us food and drink, not as he gave it to the Jews when he rained down bread from heaven, Ex 16:14, but through work, when we diligently perform the works of our profession: neither will he make men of clay any more, as he made Adam, Ex 2:7, but uses for this purpose the union of man and woman, and gives them his blessing. This is called God's ordinary power and omnipotence, namely, when He uses the ministry of angels or men; as in the prophet Amos in 3 Cap. V. 7, there is a clear saying that God does nothing that He does not first declare to His prophets.
But if something happens at times apart from the service of angels or men, it may be rightly said: What is above us is none of our business. For it behooves us to look to the ordained power of God, and to judge and conclude from it. God can indeed save without baptism; just as we believe that little children who at times do not receive baptism by mistake of their parents or by some other chance are not condemned because of it. But in the church we are to judge and teach according to the ordained power of God, namely, that without the same outward baptism no one will be saved 2c. So it is according to the ordained power of God that water makes wet and fire makes burn. But at Babylon Daniel's companions remained unharmed in the midst of the fire, Dan. 3, 25. Such was God's almighty and direct power, according to which He worked at that time; but according to the same He does not command us to do anything, but wants us to judge and do according to His orderly power.
- in the schools was before lines ge
my this saying of Dionysius: God works through his omnipotent being, but we work through "derived quality". But who wants to understand what is meant by this? But he who rightly understands the rule that we have set, can at the same time judge the pope and the world in all their wisdom, namely, that GOD directs everything properly through the service of men. Therefore, no one will attain salvation by spiritual speculations, as they are called, without the external means, but one should pay attention to the Word, take baptism, go to the Sacrament and seek absolution. These are all external things, but they are included in the Word. Therefore, without them the Holy Spirit works nothing.
Before that time, before God Almighty gave us the light of the dear Gospel, much was written and taught about the speculative and active life, that is, how one should lead one's life in high thoughts and speculations, or how one should deal with works. Therefore it followed that some of them have described all their dreams. They all waited for special revelations and enlightenments without external means. But what is this but that one wants to climb heaven without ladders? That is why they have often been deceived and deceived by the devil's deception and illusion.
Therefore, at one time an old father in the desert did right, when he saw that his monks were indulging in such secret speculations, and warned them to refrain from them, saying: "If you think you are going up to heaven, and already have one foot in heaven's door and on the threshold, withdraw it again soon and do not follow with the other foot. This man has quite rejected the secret high thoughts or the speculative life, which the unlearned and inexperienced people after him have exalted.
1252 " iv. 2M-2". Interpretation of Genesis 19:14. W. i, isss-iWt. 1253
have praised and extolled. For he who wants to make right speculations, looks at his baptism, reads his Bible, listens to the sermon and God's word, honors his father and mother, helps and lends a hand to his brother who is poor and in need, and does not hide himself, not hide himself in a corner, as the unruly monks and nuns do, and kittele himself there with his devotion, and let himself think that he is thus sitting with God in his lap, and can deal with him and act without Christ, without the Word, without the Sacraments 2c.
Such people speak very contemptuously of the common life in everyone's profession and works; and I myself became very angry before God helped me out of this error. For such thoughts are pleasing to reason, and it considers them angelic spirituality; as Paul says Col. 2, 18. Georg Wetzel, the hypocrite and apostate blasphemer, once reproached me that we teach too many external things, that one should also keep the spiritual ones 2c.; as reason always wants to float in miraculous works that are above it.
But beware of such snares of Satan, and learn to speak of the speculative life differently than it was spoken of in monasteries, namely, that the right speculative life is to hear the oral word and believe it, and to desire to know nothing else but Christ crucified, 1 Cor. 2:2. He alone is the one from whom one can speculate usefully and salutarily; do not depart from him; For those who reject or despise the humanity or flesh of the Lord Christ, and thus speculate about God, as the monks of old and now Schwenkfeldt and others also do, are either driven to despair when the search for God's majesty becomes too difficult for them, or they allow themselves to be deceived by Satan with his deception, so that they foolishly rejoice and let themselves dream as if they were sitting up in heaven. And for those who despair over this, they can still be counselled; but for those who are drunk with joy, as it were, and think that they are sitting with God in his lap, there is no help.
- gerson has also written from the spe
The word of God, which is the life of a culprit, also adorns it and praises it very highly; and inexperienced and simple-minded people, when they read it, take it as if it had been spoken by God Himself: but in truth, as the saying goes, they take dirt for gold. Therefore, if such useless speculators call you an external or worldly person, do not accept it, but thank God for His word and such His external signs, and let others have their great and splendid speculations.
I have read such books with all diligence, and I also urge you to read them carefully. And I have no small reason why I urge and impress upon you that you should look to the ordered power of God, or that which is revealed in the Word, and to His services. For we do not want to deal with the mere God, whose ways are unsearchable and judgments are hidden, as Paul says Rom. 11:33.
- but to the ordered power of God, that is, His Son who became man, we will adhere, in whom are hidden all the treasures of the Godhead, Col. 2, 3. to the child who lies in His mother Mary's womb, and to the sacrifice that hangs on the cross, we will adhere: there we will look right at God, yes, look into His heart, that He is gracious and merciful, Ps. 103, 8. 103, 8, that He does not want the sinner to die, but to turn and live, Ezk. 33, 11. From such looking or speculating comes true peace and joy into the heart. Therefore Paul says in 1 Cor. 2, 2: He knows nothing but Christ. We can make use of such speculation with fruit and benefit. But the thoughts of the union of soul and body, of which Gerson pretends to be great, are often done with great danger, and are Satan's pure mockery, which causes such devotion in the heart.
One reads a story of a nun who amused herself with her speculations and diligently refrained from others, so that her thoughts would not be prevented. At a time when she sits in her devotion and thoughts, and lets herself think.
1254 8. IV, 2W-2St. Interpretation of Genesis 19:14, 15. W. 1, 1884-1889. 1255
she has a golden skirt on and a golden crown on her head, and there she sits in joy like a bride at the wedding, the other nuns become aware of Satan's mockery and see that she has a cow dung on her head, which she took for a golden crown. This may or may not have happened, but it shows that people have often been shamefully deceived with their speculations. Whoever therefore wants to be safe from this, let him flee such speculations, and hold in honor the ministry of preaching, through which God deals with us and in which He gives Himself to us to look at, as it were. But now back to history.
Fourth Part.
Of Lot's exit from Sodom, of the fourfold command given to him, and of the request he makes.
I.
V. 15 When the morning dawned, the angels hurried Lot and said: Arise, take thy wife, and thy two daughters which are found, lest thou also perish in the iniquity of this city.
This is an example of a good love, which Lot proves here in that he reluctantly leaves the city, not only for his own sake, but also for the sake of the citizens. For he desired that at least the punishment be postponed, if he could not avert and abolish it. And is this the cause of his delaying and delaying; follow therein the example of Abraham, who also tried all means, whether he might be able to keep his neighbors alive. For love is of such a nature that even in the danger and distress of the enemy it is melancholy and sorrowful.
142 As for Lot himself, he does not doubt the angels' word, but it is already before his eyes, how the fire will fall from heaven and set the city on fire. For his faith takes hold of the word and believes it. After faith comes love, so that he also thinks about how he can help and save his neighbor,
and forgets all the evil and violence that had befallen him. But since he is unable to avert the misfortune, he seeks counsel by delaying for a long time; as an example to us, that we should also care for the salvation of our adversaries, take care of them, and strive not only for our own benefit, but also for the benefit of others.
At the present time we see that a great and certain calamity is coming upon Germany: and the more we cry out and the more diligently we exhort to repentance, the angrier our adversaries become. When we punish and rebuke them, as we should, they blaspheme us, exercise all tyranny against those who are members of our church, and strangle whom they can, allowing themselves neither to be advised nor to be defended, and hurry and press themselves by force to their own destruction and that of all Germany. Faith now does what is due to it, for we believe that it is impossible for God to suffer such blasphemy and desecration of His divine Word any longer, and yet, because the accident and the punishment cannot be averted, we pray that God will forgive them, whether there are perhaps still some to be converted.
144 Thus Hezekiah, when he hears the prophecy of the Babylonians ravaging Judea, asks that only peace remain because he lived, 2 Kings 20:19; and in his epistle Jude teaches vv. 22-23 that we should have mercy on some and come out of the fire. Therefore, let us also call upon God at this time, so that He will not lead us into temptation, and so that we may, if not keep His wrath at bay, nevertheless endure it, so that at least some may be helped out of the future fire, which all of Germany will certainly have to provide for our sins.
- One asks of Lot's daughters, "Were they manned? But there is nothing in it. That they were engaged, they think it almost all. But we should rather consider that these holy virgins did not resent the fall and anger of the men to whom they were betrothed, but rather followed their father, for they were trusted by him, and they surely despised and laughed at their old father's kind-hearted warning and care for them.
1256 IV, 294-296, interpretation of Genesis 19:15, W. I, 1889-1892. 1257
- But here one should also notice the special way of speaking, which Moses uses here. By divine command and judgment, the angels command Lot to go out of the city, and make a serious threat, saying, "Lest thou also perish in iniquity," or for the iniquity of "this city. So he explicitly says about the iniquity of this city, not of some people, but of the whole place. Now these are very harsh words, so that he presents the sin as so common and widespread that he does not call it the sin or iniquity of the young people, or of men or women, or of the common people or of the authorities, but of the whole city. Therefore it must have been such a sin, which was committed with the consent of the authorities and all classes of men in the same city, and everyone was free: and not only the perpetrators of it, but also those who consented to it, were dragged into it.
- The Benjamites also had the same sin, who had defiled a Levite's wife to death, and not only did they not punish those who had committed such defilement and violence, but they also forced the whole tribe to defend such sin, Judges 20:13 ff. 20:13 ff. Such sins, which are defended by the authorities who are to punish, bring punishment quickly; as the Benjamites were so completely slain and destroyed that only six hundred men of the whole tribe remained.
For God has ordained three estates, to which He has given orders to punish sin. The first is the parents, who are responsible for discipline in the home, and who are to govern children and servants. The second is the secular authorities, who bear the sword, that they may compel the disobedient and negligent by discipline and force. The third is the church or preaching authority, which rules with the word. And with this threefold rule and power God has kept the human race against the devil, against our own flesh and against the world, so that offenses should not get the upper hand, but be cut off. The
Parents are like disciplinarians over the young people: but those who are grown up and tardy in their duties are punished and chastised by the authorities through the executioner. In the church, the wanton, secure and impenitent sinners are banished.
Thus the divine majesty shines and explains itself everywhere, that it uses the service of men according to its manifold and immeasurable wisdom. If they despise their profession, and either look through their fingers and let trouble happen, or do not punish seriously, they bring foreign sin upon themselves.
(150) For if a father does not punish his children's sins, they become his own sins. Adultery, capital murder, usury 2c. are also sins of those who commit them; but if the authorities do not punish them, as is almost the case nowadays, such individual sins become common sins and sins of the whole city, which is always followed by a common accident. For this rule is right, that the perpetrator and the one who consents to the deed deserve equal punishment. Thus, if a bishop sees in the church error, heresy, evil customs, 2c., and does not punish and banish the impenitent, he makes himself guilty of such sins. How then Lot must hear such a terrible judgment that if he does not go out to the city, he must be guilty of the same sin and perish with the unbelieving citizens.
151: So when Gen 16:24 God wanted to punish the rebels, Dathan, Abiram and Korah, Moses cries out to all the others, "Depart from the tents of these wicked men, lest you also perish. And since Ex. 32, 28. the people of Israel sacrificed to the calf, three thousand men were slain by the Levites; and if this had not happened, the whole nation would have been slain and such sin would have been imputed to them. And when the Reubenites had built an altar, all the congregation, fearing the punishment, sent their messengers unto them into the land of Gilead, saying, Whether it had been too little for them in the iniquity of Balaam, from which they were not yet cleansed, to bring a new sin upon them. For they see and
1258 D. IV, 296-298. Interpretation of Genesis 19:15. W. I, 1892-1894. 1259
find that Ezekiel's saying Cap. 3:18 is true: "If I say unto the wicked, Thou shalt surely die; and thou warn him not, nor tell him, that the wicked may beware of his wickedness, that he may live: then shall the wicked die for his sin; but his blood will I require at thine hand."
Now this commandment to punish sins belongs not only to the teachers in the church and the authorities in the world government, but to every citizen and householder in particular. Since Joseph's brothers had sinned, he brought it before his father and accused them, Gen 37:2. In the same way, among citizens, one should not help the other hide his sin, and in the church, one brother should punish the other, as Christ commanded, Matt 18:15, so that one does not share in the other's sin. And in the secular government there are not a few temples that show that common misery and terrible accidents have followed where the authorities have either tolerated or defended public sin. Therefore, where this is the case, one must get away from it, where one does not want to become a party to someone else's sin and bring the punishment of someone else's sin upon oneself. Thus we are warned in Revelation 18:4 to depart from Babylon, that is, to separate ourselves completely from the priest's church, if we do not want to perish with it.
- As far as Lot himself is concerned, he is a holy, innocent and blameless man, and yet he must hear this threat: "Lest thou also be taken away," not because of thy sin; for therefore are we sent unto thee, to save thee: but because of the iniquity of the city. Therefore, in whatever state we are, authorities or commoners, we must unanimously resist sin, lest God's wrath come upon us and we all be swallowed up at the same time.
In the Greek histories we read an example of a Sibarite named Amiris: "When he saw a servant who owed his master a great debt, and entered a temple behind the altar, where the
The evil-doer used to be safe, had fled, was torn out there, and on the same citizen's father's grave had fled again and his master spared him there: He thought it unfair that a tomb was held more sacred than the temple and altar, so he sold everything he had and left the Sibarite city, which was then rich and prosperous, for Peloponnesus, thinking that some punishment would follow if things went so wrong. The other citizens laughed at him and thought him foolish, but at last he found great benefit in his foolishness, for the city of Sibaris was destroyed not long afterward.
Therefore, remember this rule, that at all times when sins abound, God's wrath must come. Therefore, whoever is a ruler and has an office, let him see to it that he does his part and does not look through the fingers of any offense, no matter how small it may be. But if sin and wickedness gain the upper hand, let him flee from it, lest he become a party to another's sin.
Therefore we are justly against the antinomians, because they pretend that the threats of the law do not concern the church, when God has certainly commanded that sins should be punished. For this reason, no one should consider making an enemy of the truth. He who is an authority and wields the sword, use his office with seriousness, and punish those from whom trouble comes, and do not ask whether other people are angry or not.
157 Let a preacher or teacher in the church do likewise, and freely and unhesitatingly punish what is offensive, and forbid the sacrament and other Christian works to the impenitent. For the gospel is not to be preached to such ungodly despisers, but to the afflicted and miserable; as it is written in Isaiah Cap. 61, 1: "The Spirit of the Lord is upon us only; he hath sent me to preach to the miserable, to bind up the brokenhearted," 2c. not to comfort the proud and stiff-necked despisers, who always lead the greatest multitude; as Christ Luc. 8, 5. ff. indicates in the parable of the
1260 . L.IV, WS-30O. Interpretation of Genesis 19:15, 16, W. 1:18A-E. 1261
Seeds. And here we hear a rule that one should not share in the sins of others. For though Lot was not an authority, but a commoner, and without vice, yet if he had not fled, the sin of the city would have become his sin, and he would have perished with others.
V. 16 And when he was gone, the men took him by the hand, and his wife, and his two daughters, because the LORD spared him; and they brought him out, and left him without the city.
Lot was commanded by God to leave that city and go out: he should have obeyed the same command. For when God speaks, he speaks earnestly, and does not play or joke, as we humans are wont to do, who often speak differently than we think. But the good old man suffers the temptation, which also troubles us all. For just as Satan in Paradise misled and disturbed Eve with the question of why or for what purpose God had forbidden her to eat from the tree, so our reason also hinders and deceives us, so that we are not content to know that God has commanded us something, but fall into foolish anxiety, and still want to know the reason why God has commanded us this or that. God is hostile to such presumption, and does not want us to ask many questions, but wants us to obey His commandment straightforwardly, and to be satisfied by this cause alone, that He has commanded us.
That is why Lot suffers a human and common challenge here, that he hesitates a little too long out of a good thought, as he thought. For perhaps he thought that the Lord would not act with such severity and would spare the innocent children: but God did not want such thoughts, but wanted him to obey His command and get out of the city. That is why Moses uses the word mahmah here, which I believe to mean to refrain or to forgive, so that those who are about to go into a city may be spared.
The first thing you have to do is to get the right answer.
But God cannot suffer such forgiveness; for he who is commanded to go away and still consults with himself and forgives, considers God either a liar or a joking God. If he now says to you, Go and immerse yourself in the Elbe, you shall do so without delay and soon: as Abraham, when God commands him in Gen. 17:10 to be circumcised with his own, soon goes and carries out God's command; likewise, when he hears in Gen. 22:2 that he should sacrifice his son, he does not argue with himself about what God has commanded him to do or why, but soon goes to the place that was shown to him. This is also what Lot should have done: however, he is distracted, and secretly wishes in his heart that God would be of a different mind, and waits for his oath-makers and friends, whether they might still come.
Therefore follows a serious text, that he and his family were taken by the hand and led out of the house outside the city by force. For God could not suffer such forgiveness and misgivings, and if His mercy had not been so great over His saints, as it says in Psalm 103, v. 8, Lot would have perished with the others over such forgiveness.
- whoever has the air to joke, joke with men, with women, with children, with money 2c.; for God allows us to be happy: but when you hear God's word, see to it that you are obedient without all hesitation and counsel, and whether you lack the ability, or other obstacles fall in your way, let at least your will be inclined and ready for it. For God does not want any delay when He commands something, but wants you to say with dear David Psalm 108:2: "God, my heart is ready, and is my right earnest." This was David's mind, therefore he was fortunate and prospered; but Saul, who had much questioning and deliberation in himself, since he was commanded to destroy and cut off Amalek, was cast out of the kingdom with his family; and helped him his good
1262 HV.MV-Zos. Interpretation of Genesis 19:16, W. 1, 1897-1900. 1263
He did not intend to give the best part of the spoils to the service of God, but God wanted obedience to His word, 1 Sam. 15:2 ff. Therefore, if you are not able to obey Him with your work, let your heart be inclined and willing to do so, otherwise you will greatly anger God.
In the Song of Solomon, Cap. 5, 2. 5, the bride complains that when she heard the voice of her boyfriend knocking, she got up to open the door for him. But her hands were filled with myrrh, and myrrh had run over her fingers, that is, the cross had made her weary; therefore, when she had opened the door to her friend, he had gone away and gone elsewhere. Therefore St. Paul admonishes his Corinthians 2 Epist. 6, 2. not to miss the pleasant time, and draws on such admonition the saying of Isaiah Cap. 49, 8: "I have heard you in the acceptable time"; and Jn. 12, 36. Christ says: "Believe in the light, because you have it"; as we say in German: One should buy, because the market is there, so that we do not think much about it or default, unless we lack the ability.
164 Therefore Lot sinned here, that he delayed and did not go out to the city immediately: and the heathen also punished such delay in outward things. As Salust rightly says, when one has needed counsel, one should set to work promptly. For wise men have seen that in delay and default there is danger and harm, and have painted the opportunity bare behind, since once one has let it pass, it cannot be withdrawn again. But how much more reasonable it is that one should not delay where one has God's clear and obvious commandment, but be inclined and ready to be obedient to God without any hesitation.
It is good and very praiseworthy that Lot should be prevented from doing so, for he cares for his sons and their family, and it grieves him that they should perish; but be that as it may, no cause or concern should be preferred to the word of God. Abraham also had causes that were important enough for him to slaughter and sacrifice his son.
But he prefers his thoughts to God's word: and such obedience to God is the most pleasing service of all, and brings with it rich blessings, as the examples before us show.
Before the gospel came to light, it was considered the most holy state to become a monk, but we, unfortunately, have spent our lives very badly, as much as we have lived in monasteries. Now, when the blessed light of the holy gospel shines, we spend an hour better and do more good than we did before in monasteries all our lives. For it is the Word of God alone that makes learned, skilful and valiant people who can do many things rightly and praiseworthily without much effort and work, whereas the wicked spend a long time deliberating and still accomplish nothing rightly.
For this reason, young people should be taught and accustomed to be obedient to their parents and schoolmasters, and such obedience should be swift and not slow. For God is hostile to slow or tardy obedience, but He loves the willing and ready. As we can see, even among ourselves such service and good deeds are pleasant, which are done out of a willing will, and according to the old saying, "A willing and a diligent gift is a twofold gift.
For this reason Lot sinned, because he disobeyed God's command and did not obey soon; and he would have been punished for such disobedience if the angels had not forcibly snatched him out of the city. For God spared him, otherwise he would have been worthy of perishing with other sinners for the sake of someone else's sin. Therefore, this example of mercy is to be remembered.
Zacharias, the father of St. John the Baptist, must fall silent because he does not believe the angel, Luc. 1, 20. A man of God is strangled by a lion because of his disobedience, as it is written in 1 Kings 13, 24. Thus, 3 Mos. 10, 1. 2. Aaron's sons, after they bring a strange fire before the Lord, which was not commanded to them, are consumed with fire by the Lord, so that they die. But God does not use such seriousness against Lot, but spares him.
1264 L. IV, A"-s". Interpretation of Genesis 19:16, 17. W. I, ISOO-ISM. 1265
and forgives his sin, and keeps him almost against his will. And even though such disobedience angers him, he is pleased with his simplicity, for Lot had enough reason for his delay and mourning: he hoped that God would still relieve the punishment and the great misfortune, and at least would have gladly saved his household, his shepherds and others.
II.
V.17. And when they had brought him forth, he said, Deliver thy soul, and look not behind thee; neither stand thou in all this region. Out of the mountain deliver thee, that thou perish not.
Here the angel gives four commands to Lot and his wife and daughters: First, that he should save his soul. As if to say, "If others do not want to be saved, why do you want to perish with them? Secondly, that he does not look behind him. Third, that he should not stop in any place of the same region. Fourth, that he should stay on the nearby mountain. All these commands of the angel show sufficiently how Lot's heart was and what his thoughts were. Reluctantly he goes out of the city. But when he came out, he did not want to go far, because the city, which was to perish and be destroyed, made him very sorry; but the angels commanded him, "Save your soul," as if to say, "The Sodomites are unrepentant people who could neither be helped nor advised, and now their hour has come: Therefore let them go, because they so miserably despise their souls or lives, and save your soul, lest you also come into trouble; for God has surely determined with Himself that He would destroy this city, therefore get thee away, the farther the better.
Again, this is a necessary lesson. For if thou seest men who have the word, and despise the same like the Sodomites, and ask neither for threatenings nor for promises, remember that thou must save thy soul, that thou perish not with such despisers. For because such are like unto them, of whom Solomon saith, Prov. 23:35.
says that they say, "They strike me, but I do not feel it," then disaster and destruction cannot be far from them. Thus the stubborn Pharaoh perishes in the Red Sea, Ex 14:28, and Samuel weeps in vain over Saul the king, 1 Sam 16:1. Those who are given to a wrong mind should beware of them, lest we become partakers of their sins and perish with them. Therefore, in John's Revelation Cap. 18, 4, the church is commanded to go out from Babylon, that is, it is commanded to separate itself from the pope's ungodly church; and St. Paul commands 2 Cor. 6, 17."Come out from among them and separate yourselves," so that he undoubtedly looks here at this command of the angel: "Save your soul," as if he wanted to say: "Remember how you may be saved and blessed; for that you should be concerned about others, how they may be saved, is in vain. For there is emphasis in the word "thou."
Thus Paul says Titus 3:10, 11: "Avoid a heretical man, when he has been admonished once and again, and know that such a one is false"; and Romans 12:19: "Pray space for wrath," as if to say: If the unbelievers want to be damned and perish, let them perish. Our adversaries, the papists, have nevertheless been brought to the point where they must confess that our teaching is righteous and true, so that they no longer sin out of weakness or ignorance, but out of hardened minds and malice. Therefore let us separate ourselves from them and go out from them, for they have known the truth and yet persecute it. Who would therefore doubt their future fall?
The other command, that Lot should not look behind him, also shows how concerned he was for the salvation of the city. For when good friends part from one another, they are wont to do so, often looking around for their own. Therefore, the angel commands him to separate himself so completely from this city that he should not even dare to look around for it, and that he should not let its salvation and salvation come to his mind at all, nor let himself lament its downfall. That this is therefore a
1266 IV, 304-30". Interpretation of Genesis 19:17-20. W. 1, 1903-1906. 1267
This is a hard and severe command, which is why Lot's wife could not keep him. For think, if one were to hear a great storm behind him and the cries of those who would perish in it, especially those who were dear to him, how he could refrain from looking after them at least once. But with it the angel points at the same time to Lot's disobedience. As if he wanted to say: You have sinned enough up to now, that you have delayed with obedience; therefore learn to be obedient to God afterwards, and be careful that you do not look behind you.
The third command, "Do not stand in this whole area," means that it tells Lot to hurry and go straight to the place where he will be safe and not to tarry or look around. And this also belongs to the description of how Lot's thoughts, who thus seeks all kinds of evasion, were. As Moses in Exodus 2:3, 10 ff. also thinks of and uses various reasons to refuse his calling, which God demands of him; but finally he is forced to the point that he is unable to refuse it. For since the word and commandment of the Lord is there, we must be obedient to it.
175 Seneca says finely that one should not look at who is speaking, but at what is being spoken. This rule is used with people and in worldly matters, but it is not valid in the church. For there one should only look at who is the one who speaks. And since Eve did not do this in paradise, and wanted to see what was said, and forgot who was speaking, she fell. For this may well happen with men, that they pretend to be fools, and say what is not to be said: But God is not such, but is good and wise, therefore he cannot err. Therefore, in the church, as I have said, one should primarily consider and look not at what is said, but at who is the one who says it.
The fourth command, "Go up to the mountain," reminds us of the location of the same place. For Sodom and the outer cities of it were situated in a valley on the mountain Abarim toward the east; and the same valley is highly praised, that it is an excellent
fertile region. Just as a land that lies in a flat field is naturally more fertile than one that lies on a mountain. So Lot is referred from the same place to a wild and barren one.
III.
V. 18. 19. 20. But Lot said to them: Oh no, O Lord! Behold, because thy servant hath found mercy in thine eyes, let thy mercy be magnified, which thou hast done unto me, in preserving my soul alive. I cannot save myself on the mountain: an accident may befall me, that I may die. Behold, there is a city near, whither I may flee, and it is small; there will I save myself; yet it is small, that my soul may live.
177 This is a very good example of what prayer can do and accomplish, because Lot refuses the last command to flee to the mountain, using his need that he does not dare to save himself on it. For he could have fallen into a temptation and looked down from the same height into the valley and thus perished. But this short prayer, as it is to be seen, has everything in it that is customary in a true prayer. God gives everything for free, out of pure grace and mercy, but still wants to be asked for it. For that we should pray, we have a clear command; after that, with such a command, there is also the promise that God will hear us; finally, we have to pray in the form and manner that the Son of God Himself has prescribed for us.
Therefore, let us learn that we need prayer most of all, and not let ourselves be seduced and deceived by this harmful and evil temptation, thinking that God will give us everything we need even without our prayer, which is not necessary because He knows beforehand what is good and useful for us. For Augustine rightly said: "He who created you without you will not help you or save you without you. Therefore we are ordained to various offices, of which we are to wait, so that we may be like him.
1268 IV, 306-308. Interpretation of Genesis 19:18-20. W. 1, 1906-1903. 1269
sam are God's fellow workers, as Paul calls it 1 Cor. 3, 9. And I have said above that God could well create a man from the ground, but it pleases Him in another way, namely, that you should become a husband and take a wife in a conjugal and proper way. So he might well teach and enlighten our hearts without the oral ministry, but he will not do it: therefore he has ordained the outward ministry and instituted the sacraments. He could also forgive sin without baptism, but he does not do so, but wants us to participate in his actions. Therefore, it would be the highest ingratitude to despise this. The same may be inferred from prayer, for this is the ordained will of God, that he will be asked, and give to those who ask him the Holy Spirit and all that they need.
Now let us consider what parts belong to a prayer. The first kind and virtue of a good prayer is that one gives thanks to God and praises His good deeds in the heart and in words. Thus, in the Lord's Prayer, we pray for daily bread, but because we call God our Father in the beginning of the prayer, we confess that we have been nourished and protected by Him until now, and that we have received all paternal benefits from Him. This part is called in oratory captatio benevolentiae, or the application for benevolence, which is best done by praise and thanksgiving.
The other part of Lot's prayer is the lamentation or narration of distress: "I," he says, "will be in great danger if I go to the mountain according to your will and command. Before, I have sinned by delaying, and now such a case, that I delay too long, may also befall me; therefore I beseech thee for mercy's sake, that thou mayest have preserved me, that thou wouldest favor me with this, which I ask of thee.
In the third piece, he expresses what he desires permission for, namely, that he may flee to the next town, where he can save himself: and he finely emphasizes this request with circumstances. "It is small," says
he, "also close to it," and there I could be safe from all danger.
This, then, is Lot's prayer, according to which God changes His counsel and decree, which should be diligently remembered. And it is not necessary here to discuss the secret and hidden change of the divine will, but rather to learn that of which the 145th Psalm v. 19 also says: "The Lord does what the godly desire. So this was the orderly power of God, that the sun kept its course and its usual course. But when Joshua called to the Lord in his distress and commanded the sun to stop and stand still, it stood still at Joshua's word, Josh. 10:12, 13. Now what great miracle this is, ask the astronomers. But what is the cause? No other, but that God does the will of those who fear him, and brings his will into our will, only that we always keep ourselves in his fear. Now the text here says clearly enough that this was God's will, that Lot should not stand in any other place in the same whole boundary, except on the mountain alone; but God changes his will like this, because Lot fears him and prays. Such is God's ordained and not secret power and authority; for God will not govern us according to secret counsel and will, but according to the ordained will revealed in His Word.
183] So that this history belongs to the fact that we are to be awakened and stimulated by praying to God in all our needs, because He will do what we want, if only we fall down before Him in humility and pray. This is how the Ninivites were preserved, to whom the prophet had announced and determined the day on which they would perish, Jon. 3, 4. 10. And we have more such testimonies in Scripture, which prove that God allows Himself to be guided and submits His will to ours. Why are we so sluggish and lazy to pray? Why are we so devoid of all faith and fainthearted, as if our prayers were nothing? Let the monks doubt their prayer, who do not know God and are completely without all faith, and whose prayer is not a
1270 v. iv, M8-sir>. Interpretation of Genesis 19:18-22. W. i, isas-ign. 1271
heartfelt longing and desire, but a hard work, and actually nothing else but a futile sounding.
When we, who have the knowledge of the Word, come together and fall on our knees in true humility, we know and are informed, not only from God's gracious promise, but also from examples, that God will not do His will and will do ours. And this should be diligently impressed upon the people and upon ourselves, so that we will not be sluggish or cold in prayer. God does everything, but we should also do that which our profession entails. He gives bread that feeds and sustains the body, but not before you work, sow, reap 2c. And thou shalt not think that when thou sowest the land nothing shall follow thy labor, because it is God's commandment that thou shouldest do thy work and labor, and that he should work through thee.
Therefore, you shall continue to work in your profession with all your ability and all the diligence that you can demonstrate, and command the rest to God. Thus, if you are to fight against the Turk, God's commandment that you protect your subjects drives you away first. Therefore, you should prepare for war with weapons and other necessary things, saying, "I have done all I can, but what is lacking in me and in my ability, you, O Lord, will supply and fulfill for me, so that your will may be done. For this reason Paul also admonishes us, Rom. 13:11, that we should not be sluggish in what we ought to do, or become discouraged. For those who are slothful and, like that servant in the Gospel, do not carry out their ministry diligently, will have to hear that the same servant had to hear, "From your words I judge you," Luc. 19:22. But those who are diligent and godly in their ministry, God will make rich. For he does the will of those who fear him. No doubt David wrote many psalms from such examples first and then from his own experience.
V. 21. 22. Then said he unto him, Behold, I have looked upon thee also in this piece, that I turn not back the city which thou hast spoken of.
Make haste and save yourself there, for I can do nothing until you enter. That is why this city is called Zoar.
How wonderful this is, and a history that is well worth keeping. God's will and opinion had been that the city of Zoar should also perish with the others; but because Lot intervened, God withdrew His will and did what Lot wanted. Thus, for the sake of Paul, as many of them as are in the ship with him are preserved in the shipwreck, Acts Hist. 27. 22. ff. But that follows: "I can do nothing until you come in," so that you may be sure that someone may ask and say, "Therefore can he resist God, so that he does not do what he wants so soon? Moses answered, "Lot's prayer does this; it forces God not to do his angry will, but to break it, and to do the will of those who fear him.
187 These things are said very much and are almost unbelievable: but we should remember them diligently for our learning and comfort, that we may pray gladly and "without murmuring and without doubting," as Paul says in Philippians 2:14. But this is called "murmuring" when we let the cross anger us and want to know from God why he does this or that? But as I said, we should not always ask God, "Why do you do this?" but we should submit to His will and be obedient, and if something in His works annoys us, we should pray. But the wavering that Paul calls "doubt" is to be completely excluded from prayer. For it is by this alone that prayer is falsified and corrupted.
That is why St. Bernard exhorts his brothers not to despise their prayer, but to know that it is already written in heaven above before they have uttered it. The holy man saw how fainthearted we all are when it comes to praying. For because there is great weakness in us, and we see that St. Paul, Peter and others have greater gifts than we do, we step back when we should pray, and let
1272 Interpretation of Genesis 19:21-25. W. 1, 1911-19IS. 1273
our unworthiness frightens us, that we do not consider ourselves worthy to ask anything from God. From such thoughts, faith not only becomes weak, and the earnest and ardent desire to pray diminishes, but also completely dies away, and in its place is found the shameful and harmful doubting and vexatious murmuring. Why do we not rather think that Lot was also unworthy? For who is worthy to speak with God? Therefore, let us be satisfied with the fact that we are called to faith through the Word and are instructed in God's Word, and therefore are members of the Church, which has a certain and clear command to pray. Therefore you shall not consider your unworthiness, but God's commandment, nor dispute whether you are worthy or not; but keep the promise that the Lord will do the will of those who fear Him.
So we should make ourselves bold and courageous for prayer, of which people who have been experienced in spiritual things have said that it is a work above all work. But why? Because he who prays must fight with force against the doubts and murmurs which our pusillanimity and unworthiness, which we feel about ourselves, arouse. Therefore we are to learn against such deceitfulness of the devil, and look to the promise and example that is written here about Lot, which is not written for Lot's sake, but for ours, that we should learn how to hinder God's angry will and, when he gives us the rod from afar, meet him and fall into his hands; as in the prophet Ezekiel Cap. 32:30, the Lord himself says, "I sought among them if any man would make himself a wall, and stand against the breach against me for the land, that I should not destroy it: but I found none." So he also attacks harshly and scolds the prophets and priests who preached to the people. "They tread not," saith he Ezek. 13:5, "before the breaches, neither make themselves a stumblingblock for the house of Israel, neither stand in the controversy in the day of the LORD."
- Thus God is provoked to anger if only prayer is omitted, for in so doing His commandment is despised. Therefore we should pray
pray joyfully and confidently. For if what we ask for is not given to us, something better will follow in return; since prayer cannot be in vain and without fruit, as Jacobus Cap. 5, 16. also says: "The righteous prayer is able to do much, if it is earnest." For God cannot despise the righteous and all his works, but even though the world persecutes him, God honors all his words and works, even his suffering and affliction. Yes, "the death of His saints is also held worthy before the Lord," Ps. 116:15.
191] The fact that Moses finally reports that the name of the same city, which was previously called Bela, was changed and called Zoar, is because God wanted to give the descendants a new name as an example, so that they would also learn to fear God, who brings and exercises such judgment on the wicked, hope in His mercy and ask for help. For history understands both of these things. The destruction of Sodom serves to frighten the wicked, but the fact that Lot is so graciously and abundantly heard and saved is part of the consolation of the pious, so that they may pray in times of need and seek such salvation and help from God.
Fifth part.
Of Sodom's downfall, and of Lot's wife's disobedience and punishment.
I.
V.23-25. And the sun had risen on the earth when Lot entered Zoar. Then the LORD rained down brimstone and fire from the LORD out of heaven upon Sodom and Gomorrah. And he turned back the cities, and all the country, and all the inhabitants of the cities, and all that grew in the country.
19'2 That Moses says here that the sun has risen on earth is a peculiar way of speaking, which he never used before. But he indicates with it that Lot and the his got up, since the dawn has come out and driven to go.
1274 L. IV, 312-314. interpretation of I Moses 19, 23-25. W. 1, 19IS-1S18. 1275
and that they wandered there with their goods, bread, drink and other necessities, and came to Zoar, which was perhaps not a quarter of a mile away from Sodom. That therefore Moses said that the sun had risen, he may have wanted to indicate the redemption of the human race through the Son of God. But we want to save talking about this until we have the secret interpretation.
The following, how fire rained down from heaven and burned the cities, is briefly spoken, but it contains such great things that cannot be described in any human words. For who would not be frightened by such a horrible spectacle, that five very rich cities in their best condition with all their inhabitants, animals, cattle, gardens, fields, etc., go up in a heap in a thunderstorm? What will have been the weeping and wailing, the miserable screaming of men and animals, all devoured at the same time? Therefore, this is quite a gruesome and terrifying example that surpasses all histories of all pagans. Troy was devastated with war; but all this is nothing compared to the fact that so many cities were devoured by the earth in one moment, in which so many thousands of people had been, who for half an age did not know what was good or evil: all of them perished and not one remained; at the same time all the cattle and all the fruits and plants of the earth perished, so that not even a grain remained standing.
19'4 These are terrifying things, and yet they do not go to the heart of the wicked. For when St. Peter speaks of the last evil of the world through the Holy Spirit, 2 Epist. 2, 5. ff, he sets this example against the papists. "God," he says, "did not spare the five cities that were in Paradise and in the best place of the whole world, which could have been God's resting place; neither did he spare the former world, and both parts perished by the flood and water, and the latter by fire that came down from heaven.
and are corrupt. But why did God do it? Because he wanted to present a terrible example to all the wicked. And all these things are described by the Holy Spirit, not for the sake of those who have thus perished, but for the sake of the world to come, even for the sake of the Papists, who will be a plague on the world in the last days, as Peter says.
But it always happens that those who are to be frightened are the most secure, but those who need comfort are frightened and despair. As the pope and his cardinals do not ask about such a horrible example, they do not think that it concerns them. For they do not believe that there is a God, nor are they afraid of His wrath until they feel it. Therefore we should separate ourselves from them and flee from them, so that we do not fall into the same punishment with them. Christ also refers to this history several times, tells us in Luc. 17:32 that we should remember Lot's wife, and says in Matth. 10:15 that at the last judgment the land of the Sodomites and Gomorites will suffer more than such cities that have heard the gospel without fruit. If then they that despise the word shall be punished more severely than Sodom, what shall we conclude of them that persecute the word? Therefore let the word of the Lord Christ be well considered. If he does not want the word to be despised, he much less wants it to be trampled underfoot and people to be strangled because of it. And yet the pope does nothing else with his own, except to make the world full of murder and strangulation.
Therefore, we, like Lot and Abraham, must be spectators of such misery, which cannot be sufficiently said, and by which the hearts of the pious are grievously tormented and distressed; as St. Peter also says of Lot, 2 Epist. 2:8, that his eyes and ears were tormented daily. But let us wait in patience until God overthrows these sodomites of ours, and make every effort to ensure that we are not found in the sins and vices of the papal church.
197 For though we also have sins and vices, and that I say nothing greater,
1276 ". IV. 314-sis. Interpretation of I Genesis 19:23-25. W. I, ISIS-I92I. 1277
If we are lazy and sleepy to the word, greater suffering and misfortune could not happen to us than if the word were suppressed and taken from us. But the world considers it a small sin to fall away from the word, and also considers the lack of it a small harm: but we want to keep it with Saint Peter's and the Lord Christ's terrible judgment, which pronounces the Sodomites holy and righteous against the Roman church, which not only despises the gospel, but also persecutes it and strangles the devout Christians. Therefore Peter says right 2 Epist. 2, 6: God has set this as an example to the wicked who would come after; and Christ says Matth. 10, 15: There will be a deceptive judgment on the Sodomites in that day, because on such despisers.
198 Let us therefore hold fast to this comfort. For this history shows us both these things, namely, that the enemies of the church will receive their punishment, and the pious will be preserved for eternity, if we alone are like Lot and Abraham, that is, if we hold fast to the word and faith. The Lord knows, says St. Peter 2 Epist. 2, 9, both these things, to redeem the pious and godly, and to keep the ungodly to torment them in the day of judgment. Although the wicked do not believe this, and when they hear that such examples are pointed out to them, they pityingly laugh at such a thing, which is not at all ridiculous, but cannot be sufficiently mourned and grieved, nor can it be explained in words.
For think for yourself what a terrible and terrifying sorrow this must have been, when five cities were destroyed and devoured in one storm, with all the men, women, children, servants, maids, cattle and animals at the same time, so that not even a straw of the whole land remained. And what clearer example could be given that God is seriously angry with the wicked? And yet Christ and St. Peter say that it is still a small punishment, if one compares it with that which is still to befall our papists, who are not only unrepentant, but also obdurate, and retain and defend public errors.
The reason Moses uses the word "rain" is to indicate that such weather was caused by the ministry of angels. But what is commonly found in a weather and tempest, as, great storm winds, thunder, lightning, weather rays, earthquakes 2c., reason knows well. So he also remembers the sulfur. For the fire that is aroused in a weather is always sulphurous; whatever is touched by such weather fire smells of sulphur: therefore the fire that fell from heaven with a great crash and thunder consumed these cities. But note that this is the work of angels and does not happen by chance, as the pagans think.
And from the beginning of the world there have always been many examples of the wrath of God, which are not described, but which are described are very strange, so that we should learn from them to flee sin, because God punishes sinners so horribly and terribly. As this year in the Neapolitan field near Puteole a large piece of land was submerged by an earthquake and water, not by chance, as the papists think, but for the sake of the people's sin, which has no end nor cessation.
202 Christ very kindly and graciously says: "Whoever speaks against the Son of Man will be forgiven"; but to sin against the Holy Spirit, as the papists do, who sin unrepentantly, knowingly, and with willful malice, when they could by natural gift and without grace refrain and abstain from such sins, that is a sin that cannot be forgiven. For who compels them to kill our people? Who forces them to be so bitterly hostile to the known truth and to dispute it? Are they not forced by their own will, which the devil also promotes and drives.
David also sinned, and very grossly, in breaking marriage and instigating unrighteous murder: but this was a sin of weakness, which, when he knew it and asked pardon in faith, was forgiven him. But to persecute the gospel and persist in public idolatry against so much
12788 . IV. 31S-31S. Interpretation of Genesis 19:23-25. W. I. I92I-I924. 1279
Warnings of the Holy Spirit as a mockery (because that is what I may call it) of the divine majesty are sins against the first tablet, followed by certain condemnation.
Therefore, I have no doubt that by this light of the good gospel, God will take His elect out of Sodom, and gather the devourers into His barn, Matt. 13:30, and if the blasphemers, the papists, do not cease their raging, the end will follow, that is, either the last day will come, or else a noticeable destruction of the entire papacy will take place. For Peter, when he calls Sodom an example of the wicked in 2 Epist. 2, 6, is not lying: and is by nature so wrought for sin that God cannot always be silent about it. Therefore let us give thanks to God that He has redeemed us from the wrath to come through His Son, and has protected us through His angels so that we do not perish with the present Sodomites.
But we must not overlook the way Moses speaks: "The Lord made it rain from the Lord," which way of speaking particularly annoys the Jews, and which they interpret from time to time and grind in various ways. But these are clear words, that the LORD sendeth rain, and sendeth rain from the LORD. For here both names of God are put, which they call Tetragrammaton, and in Hebrew the article is added very emphatically. Because he puts the name "HErr" twice, he indicates two persons in the Godhead, as one is wont to speak, and One HErrn. And St. Hilarius insists on this text rightly and masterfully, that there is One God, God the Father, who begets, God the Son, who is begotten, and God the Holy Spirit, who proceeds from the Father and the Son.
The Jews, being bold and bold men, interpret it thus: The Lord let rain from him, the Lord himself. But who told them to practice such boldness in God's book? If it were possible to joke with the holy Scriptures and interpret them wherever one wanted, no article of faith could remain pure and unadulterated. Therefore, it is only the unbelieving Jews and godless papists who are to blame.
Work, be the master of the Holy Spirit, and teach him what or how he should write. But let us be and remain disciples, and let us not change God's word, but become different ourselves through it.
But the Jews invented this gloss out of their usual iniquity and pride, so that they might circumvent the three persons in the Godhead. But we know from the Gospel that Christ holds this way of speaking everywhere, for he points to the Father with all his works and words. "My doctrine," says John 7:16, "is not mine, but the Father's;" John 14:9: "Philip, he that seeth me seeth the Father;" v. 10: "The Father abideth in me, and I in him;" John 5:19: "Whatsoever the Father doeth, that doeth the Son also." But what is this other than what Moses says? Christ teaches, Christ works, but from or out of the Father. John took special delight in this kind of speaking, so that he could show that everything the Scriptures say Christ does and says is to be understood as if it were done and said by the true God, namely, by God the Father, who is not begotten, but begets His Son.
Therefore, we must not allow ourselves to be challenged by the false beliefs of the Jews, who have nothing more for themselves than this reason, which they do not understand correctly, that there is only one God, and who therefore falsify the Scriptures in the places where they speak of more than one person in the Godhead. But you answer them thus: There is indeed only One God, but the Holy Spirit has revealed Him through the Word in such a way that in one Divine Being there are three Persons. This we hold and teach, and not only do we stand on the fact that it is thus revealed in Scripture, but we also have testimony to it in the New Testament. For this is the most real way of speaking in the gospel: Christ does all things, speaks all things, but of the Father. Item Matth. 28, 18: "All authority in heaven and on earth has been given to me," that is, I am the true God, and there is no difference between me and the Father without this, that I am begotten of the Father, but the Father is not begotten. Therefore, Hilarius and Augustine of this text
1280 2 IV, 319-221. interpretation of Genesis 19:23-26. W. 1, 1424-ISA. 1281
and testimony to protect the article of our faith in the divinity of the Lord Christ.
II.
V. 26 And his wife looked behind him and became a pillar of salt.
- Lot's wife, who goes out of the city with him, was undoubtedly a faithful and holy woman. Otherwise she would not have followed her husband in such misfortune, nor would she have been seized by the angels themselves and brought out of the city. Therefore we leave aside the fables of the Jews, which lie as if she had been an inhospitable and unworthy woman, and had denied the angels the salt to salt their food with: therefore she had become a pillar of salt as punishment for such sin. All the books of the Jews are full of such silly and childish fables. Why do they not rather look at the history itself and diligently summarize the circumstances, from which one can clearly prove that she was not inhospitable, but a pious and holy woman full of fine faith; because she follows her husband without delay, and yet suffers this human weakness and temptation, that she looks behind her and thus changes her mind.
And it seems from the text that she came with Lot into the city of Zoar: because she either forgot (as women are weak by nature) the command of the angels, or thought there was no more danger after she had come from the country into a city: but disobedience has its punishment and she must become a pillar of salt.
But why God sent it in this way, no cause can be shown; and perhaps from this pillar the Dead Sea or Salted Sea got its name. But this pillar did not remain standing for long, but was smashed and crushed by thunder at the same time as the city. So it can also be that Moses calls it a pillar of salt, not that it was salt in itself, but that it looked like salt, because salt is white. Augustine, Chrysostom, Ambrose, Gregory
rius all pass by this text in silence: some Lyra, who follows the rabbis, rabbis here with them in a foolish way, as he often does; and perhaps this is done out of God's special providence, so that we should read the Scriptures always and diligently, and not rely on men's interpretations and commentaries, which often investigate things too forwardly and thus sin.
- Therefore, we should let go of the other things that do not serve the purpose and be satisfied with the fact that Lot's wife is set as an example for us, as Christ indicates, since he points to her in Luc. 9, 62: "He who puts his hand to the plow and looks back is not fit for the kingdom of God"; item, since he says in the powerful sermon of the last day Luc. 17, 32: "Remember Lot's wife. From this we can easily understand what it means to look behind, that is, to renounce God's commandment and to concern oneself with other things besides one's profession, as the one did who, when Christ told him to follow Him, first wanted to bury his dead, Luc. 9, 59.
Therefore this is prescribed for us as a sign, a lesson or a warning, that we do not let ourselves be hindered in our profession; as Peter, John 21:21, looked around for John with his thoughts, but was punished by the Lord because of it. For let every man keep his profession, and not look about, nor inquire what others do.
At the present time, the papists are harassing us with the example of the previous time, when everything was in darkness. Your doctrine, they say, is new, and our forefathers knew nothing of it; therefore, if it should be right, all our forefathers should be damned. These also look behind them, and thus despise and neglect the word that is now going forth. For what is it to us what judgment God holds over those who have long since departed from this life. God's word is preached to us now, which we should hear and accept without any doubts or disputes; we should not question much why God has given the pure teaching at this time and not before this time.
1282 n iv, S2I-3A. Interpretation of Genesis 19:26. W. i. isss-igss. 1283
(215) That therefore this history is for us to learn from, and to persevere in. For he that would be a Christian must not change his purpose, must not look to any other way, or to any other gospel. In this one way alone is salvation: but if thou goest out another way, thou art already lost, and art as Lot's wife.
But as far as she is concerned, this example is rather our doctrine than her damnation, of which I certainly think that she was a holy woman and became blessed. For one should not judge otherwise of God's grace and mercy, especially since her past life gives her glorious testimony that she is led out of the city by the angels themselves and willingly follows her husband.
Why then, someone might say, did she perish? Answer: She was affected by human weakness and temptation, so that when she heard such a terrible crash and storm behind her, she looked around against the angels' command. She must bear a temporal punishment for this disobedience, but her soul will be saved, as Paul says in 1 Cor. 5:5 about the man who slept with his stepmother. Therefore this teaching should be kept, for the sake of which, that it may be passed on to all descendants, this holy woman must bear such punishment; as Christ says Luc. 17, 32: "Remember Lot's wife."
- But it is to be held completely that she is not condemned for this reason. For there are many such examples in holy scripture, that God sends temporal punishment to His saints, so that they will not be condemned with this world; as Paul says 1 Cor. 11, 32: "When we are judged, we are chastened by the Lord, so that we will not be condemned with the world. Therefore Lot's wife was chastened, not condemned: just as Aaron's sons, Deut. 10:1 ff, because they sacrificed with strange fire, were punished as a sign to others, but not condemned. In the same way I think of the prophet who was killed by the lion, 1 Kings 13:24, namely, that the body was a punishment for disobedience to the lion.
But nothing has happened to the soul, so that we may be admonished to fear God and keep God's commandment with earnestness.
So that this pillar is a proper seasoning and salt for prudence, by which we are admonished not to look around, but to wait for the calling, and as Paul says in Phil. 3:13, to look for that which is before us. And this is truly a necessary commandment for the sake of the cruel enemy we have, who pursues and persecutes us day and night. For this reason the evangelist John 1 Epist. 2, 27. so diligently admonishes us that we should remain with this teaching that we first received; and tells us Jude, Epist. V. 3, that we should fight for the faith that was once given to the saints. For this is the church's greatest challenge and greatest ruin, when we seek new doctrine and turn aside from the way which the Word points out to us. Therefore Paul warns the Galatians to beware of such teachers who cause trouble and lead them astray, Gal. 1, 6.
But there is no other way to do such harm than by becoming tired of the word, which Satan is a master at doing. Thus, in our time, Thomas Muenzer stepped away from the word and caused indignation and turmoil. And after this was hardly quieted, Carlstadt and the Sacramentarians made the church restless. Since they also almost perished, the Anabaptists rose up, so that the church is never without challenge.
For the world does not remain right and steadfast in its calling, but looks behind it like Lot's wife, who was punished temporally for this reason, so that the wicked, who were to come afterward, might have an example of her, that where they did not hold fast to the word, they would fall into eternal punishment. But the fact that she looked behind her may have been because she heard the terrible crash of the thunder and the cities that were overrun and was frightened by it. Therefore it is not at all a joke or a small challenge to let oneself be led away from the word by new and strange thoughts. At the time when Arius
1284 L. IV, 323-325. interpretation of Genesis 19, 2628 . w. I, 1929-1932. 1285
he was accepted with great joy, because he brought something new that had not been heard in the world before. As it has happened with almost all errors and heresies, the world has accepted them with both hands and kept so much of them, as if the previous teachers had never been pure.
Now Lot's wife teaches us with her own example that we should beware of such poison and remain steadfast in the faith that was once given to us. But the world does not obey this teaching, but some go after the new teaching according to their vanity, some seek its fame and benefit, as Paul says 1 Tim 6:5, 20, and thus almost all men let themselves be kept from the right course.
How difficult it must have been for the holy man Lot to lose his most beloved wife, with whom he had lived for so many years and who had followed him so willingly in such a long misery, for such a cause and for such a sin, may everyone assume and judge from his own heart if such a thing happened to him. Since he therefore let himself think that he would not be safe in Zoar either, for this horrible fall with his dearest wife did not frighten him unreasonably, he fled to the next mountain and hid there with his daughters in a cleft, so that he would not perish with them in the same accident.
V. 27, 28: And Abraham rose up early in the morning unto the place where he stood before the Lord, and turned his face toward Sodom and Gomorrah, and all the country round about, and looked, and, behold, there went up a smoke out of the country, as a smoke out of a furnace.
In order that everyone may see how great the severity of God's wrath was, it is reported here to the horror of the wicked, how the holy patriarch Abraham, the father of the promise, also regarded this terrible punishment, by which five cities perished. For this same most holy man had taken on the role of mediator and intercessor for this land, saying that God would spare his land and
not spoil. But here he must not only weep for the sin of others and eat it up, but also see with his eyes that so many thousands of people perish at once. And what a great challenge this was, Moses recently wanted to indicate with this text. No doubt he will have thought, as it is written in the 89th Psalm v. 48: "Why will you, God, have created all men in vain?" Shall I then believe that I alone am the one of the children of God who is preserved, since God consumes such a multitude of people with fire from heaven at the same time?
(225) And such a thought and discussion of the incomprehensible judgments of God actually causes a grumbling and impatience against God in the hearts, and gives rise to terrible challenges and doubts. For think, if you were in a city besieged by enemies, and knew from God's word or a special revelation that all the citizens and inhabitants of that city were to be slain, but you were to remain alone, and then had to see for yourself how the enemy murdered and killed everything that came before him: how long would you retain such confidence in such danger and distress that you would be preserved. Abraham also felt this kind of challenge, but he held fast to his faith, and rejected all such obstacles and cases that could have weakened his faith.
226 And his heartache also made it greater to him, that he remembered how God had so wonderfully delivered the whole country from the hand and power of the enemy about six or seven years ago. Therefore, not only did it grieve him that those who had been preserved by him from the enemy should perish so miserably, but he also took to heart the danger and need of the entire human race and thought, "If the people in whom God has performed miraculous signs and whom he has saved by my hand have been struck down in such a short time and have fallen so horribly, what shall we do with the entire human race?
1286 ". IV, 325. 326. interpretation of Genesis 19, 27. 28. W.I, I93S-ISS5. 1287
227 Therefore, as it says in the following chapter, when he goes to Gerar, he is very much afraid, because he doubts whether there are people who fear God in that place; as he answers the king who confronts him, "I thought that perhaps there is no fear of God in those places, and they will kill me for the sake of my wife. But whence thinkest thou that such thoughts came? Is it not true that they came from such a heart that thought thus? If the fear of God was not with the very first man in Paradise, how will it be here in this land?
And this was the first challenge of Abraham, which is described in great detail by Moses, and in such words that carnal men do not understand. As soon as the morning dawned," he says, "Abraham set out with great anxiety, not only for the five cities in general, but also for his cousin Lot, his wife and daughters, whom he knew were living in Sodom, but did not know whether they had perished with the Sodomites. Therefore he must weep in trembling and fear for the sins of others, and fear all manner of calamities. For this we are to believe, that Abraham was not a block or stone without all human sense and compassion, but was as godly and compassionate a man as any: therefore he was concerned for the salvation of the five cities and especially for his kinsmen. Therefore, he could not stay in bed, but got up before daylight, hoping that God would perhaps take a more lenient approach.
229 In such hope, worry, fear and trembling, he immediately turns his eyes to the known region to see if it is still standing. For we are well acquainted with the worry about absent friends, as Mitio in Terence is worried about his son, who has stayed a little long; as I am now especially worried about my pious lord Philip outside Frankfurt and have various thoughts about him. And is it actually true that such hearts, which are thus
feel nothing but crosses and sorrows. Oh! what will they think, my dear friend, my dear grandson, my dear children, my citizens 2c. For it was the same with Abraham at that time, who felt nothing but sighing and longing. All this is described in short words by Moses, but we must not look at it with carnal eyes, but rather think about it as if it were happening to us, and then ask our heart what it would think or do if it had come there with us.
But what happens? As the holy man anxiously contemplates this, behold, "he sees," says Moses, "a smoke rising, like smoke from the furnace. At first he mourned and was afraid, because until now he had hoped that God would deal more mercifully with these poor people: but here he finds the contradiction, sees that a luminous smoke rises without fire. For a thick smoke appears at night, as if it were a vain fire; but this smoke has been thin and bright, as it is wont to be when a fire is now almost extinguished, or yet does not burn so strongly. For when we see a thick smoke rising from afar, we can soon think that there is a fire there, but have this hope that it can be extinguished. But when we see such a light and thin smoke, we no longer think that a fire or conflagration is present, but conclude that everything has already been consumed and devastated by the fire. Therefore, when Abraham saw such a thin smoke, he soon understood that the whole region had been devastated by fire.
But what shall we think now, what sighing, weeping and crying will have followed such a sad spectacle? Oh, where is my Lot now! he will have thought. Alas! how will he fare! Alas! is he still alive! Will his wife and daughters still be alive! Therefore, there is no doubt that he will have wept and wailed, and with fear and terror he will have lamented such great misery.
1288 L. I V, 327. 328. interpretation of I Genesis 19, 27 29. w. I, 1938-I9S9. 1289
- But all these things are written for the sake of the wicked, that they may see how great is the wrath of God against sin, whether some may be converted, repent, and cease from sin. The Jews, however, joke about such serious things, but the papists usually look at them with carnal eyes; for they see that Abraham, Lot and other saints have their wives, and are burdened with housekeeping and toil, which they consider all worldly things, so that holy people should not worry. They allow themselves to be annoyed by such outward appearances, but they do not see and understand that God exercises and terrifies His saints daily with the fear of death and hell, since the Scriptures make this clear enough to them, if they were not so blinded in their airs, and without all mercy and compassion; as St. Peter prophesied of them in 2 Ep. 3, 3: indeed, they laugh at it. But the Sodomites also laughed, and yet such a terrible sorrow came upon them. Let us also beware of our adversaries, though we shall mourn for them when the punishment shall come upon them, and we shall be grieved at their calamity and destruction. And I have no doubt that those who come after us will often wish for their own deaths, for in such great misery one is frozen and cannot weep, as we are wont to do in lesser distresses.
Sixth part.
How Lot left Zoar, fled to the mountains and was taken by his daughters to the heavy
Fall is brought.
V.29. For when God destroyed the cities of the region, He remembered Abraham and led Lot out of the cities, which He turned back, where Lot dwelt.
All that Moses introduces here from Abraham belongs to it, so that the prayer is praised and glorified. For he clearly says that God did not raise up Lot for his righteousness alone (for Lot was not the only one).
had already come into danger because of his disobedience and delay, therefore the angels admonish him severely and say, "lest you also perish"; but his wife had sinned even more dangerously, therefore she had also been punished more severely): but because of the believing Abraham's prayer. As if Moses wanted to say: God so loved Abraham that he preserved Lot for his sake. For he did not want the holy man's heart to be grieved beyond measure and without end, but left him this comfort, so that he would not always have one sorrow after another.
- Thus, in all the histories of the saints, one sees that God always takes such turns with them, sending them the cross now and helping them away from it soon after: sending them temptation and consolation, sadness and joy: And in truth they resemble Atlas; for it is they who carry the whole heavenly edifice on their backs, that is, they endure and bear the heavy wrath of God, and yet in such great sorrow hold fast to the trust in God's grace and mercy, although they see before their eyes the contradiction, and thus first experience what power is of a believing prayer.
I.
Now follows the text of Lot and his daughters, which is full of confusion and questions, both of the Jews and of ours. Our fathers and church teachers almost all pass by it, perhaps because they have been burdened and prevented with other thoughts and business, or God has so provided and sent it, so that the church would not be overloaded with too many books. For I myself am hostile to my books for this reason, and often wish that they would perish, so that I worry that they would hinder and prevent the reader from reading the Scriptures themselves, which alone are the fountain and source of all wisdom. And I am often frightened by the example of former times under the papacy; for after those who have studied the holy Scriptures have fallen into men's books and commentaries, they have not only spent a lot of good time reading
1290 rv, 328-331. interpretation of Genesis 19:29-33. W. 1, 1939-1941. 1291
The first two theologians were Aristotle, Averrhoes, and others, who later became strange and monstrous theologians, like Thomas, Scotus, and others.
236 Therefore let there be a measure of books, among which only those are to be read and praised which give the reader guidance to rightly understand the Scriptures themselves, and let us not accept in the fathers themselves anything that does not agree with the holy Scriptures. For that alone shall remain judge and master among all books. It is indeed good and useful to hear the confessors of the right doctrine, whether they are dead and teach in the Scriptures, or whether they are alive and preach the word orally; but all this must be measured out, and the rule must be kept for and against, namely, that we read those who interpret the Scriptures for us. We want to act on this text as faithfully and correctly as we can, because we have no teaching or instruction from the fathers.
V.30. And Lot went out of Zoar, and abode in the mount with his two daughters; for he feared to tarry in Zoar: so he abode in a cave with his two daughters.
237 Lot was not afraid to stay in Zoar without a reason, because four cities had already been devoured and destroyed by fire from heaven. He lost much more in the city where he thought he would be safe than he had lost in the city where he should have perished; for in Sodom only his house, household, cattle and servants had perished and perished; here he lost half his life, that is, his holy, chaste and honorable wife. Therefore he thought, "If my wife could not be preserved in the safe city, perhaps tomorrow I and my daughters will also have to face the same danger; therefore let us, you dear daughters, escape to a safe place, where we may be safe from this temptation in which your dear mother perished. So he departs from Zoar, which soon after is devoured and consumed by fire like the other cities. For the text
clearly says that God wants to destroy the whole region. That is why Zoar perished and was the fifth among these cities.
238 So it has now gone out with these cities. It is, alas, a terrible lament, and it is necessary that the godless despisers, mockers and persecutors of the Word are often reproached and inculcated with it to frighten them. Otherwise we would have enough and all too many of the other sins in which we are all born and live, if the majority, as unfortunately happens, did not add to this devilish wickedness by ridiculing, blaspheming and persecuting the Word. Therefore the contempt of the word is such a sin, which is surely followed by brimstone and fire, which destroys everything, so that the pious can hardly see and bear such a terrible judgment.
For this reason Lot flees, because his wife's accident had frightened him severely; and if such misfortune could not have touched him more closely, he would have attacked his own body. But still he is not through all the misfortune; but when he thought he was safe, he falls into a much greater danger and distress; as they say in the common proverb: It is not misfortune alone. He hid himself in a cave, so that he would not be able to look at the land, which had already been destroyed by fire, but also at the people, cattle and the earth itself, so that he would have no reason to sin. How do we therefore think that he would have been afraid? No doubt he was in the greatest anxiety and fear. But look how a new accident hastened him, for this is what follows.
II.
V.31-33. Then the eldest said to the youngest, "Our father is old, and there is no longer a man on earth to make us sleep after all the world's fashion; so come, let us give our father wine to drink and sleep with him, that we may receive seed from our father. So they gave their father wine to drink that night. And the first went in, and lay with her father; and he knew it not when she lay, nor when she arose.
1292 IV, 331-333. interpretation of Genesis 19, 31-33. W. I. 1942-1944. 1293
(240) It is true that this conduct of Lot's daughters was unwise and foolish, therefore carnal people, who look at the holy scriptures superficially when they read this, think of their own lusts and consider that these virgins were mad and foolish with fornication, but they do not see the terrible seriousness of God's wrath, and how here these people almost fell into despair because of mourning and heartache. Just as presumptuous are the Jews, who argue that this, as Moses describes here, is an impossible thing, namely, that Lot did not feel the sexual intercourse with his daughters, nor did he become aware of it.
241 Therefore we must defend Moses above all things, lest he be suspected of having written lies. First of all, then, we say that this is certain and undoubted, that Lot and his daughters were in the greatest fear, trembling and anxiety, not only because of this sad spectacle, that they saw so many thousands of people perish so suddenly, but also because of their own sorrow, that their father Lot had lost his dearest wife and his daughters their dearest mother. If such an accident could not go to someone's heart, he would have to be harder than a diamond.
242 This is also true, that people, who are most distressed and upset, become of a strange mind and spirit, and at the same time do and speak such things, which they afterwards forget. For a heart that is so utterly dismayed, and is precipitated with so great an accident, knows not of itself. That Lot therefore slept with his daughters, he undoubtedly felt; for such sleeping moves the whole body, and encourages body and soul. Why then does Moses say that Lot was not aware of it?
243 Answer: Because he wanted to indicate with this, in how great sadness and consternation Lot had been, which had taken him so completely that he did not know what he was doing. For we experience such things in much lesser dealings with melancholic, melancholy people and lovers, whose senses and thoughts are violent, so that they say and do much that they soon forget. For
People in love are foolish, and as the poet says, they soon let themselves dream this or that. Therefore this is not new, that one, who is in great consternation and knows almost nothing about himself, does something, which he does not remember afterwards. This is why the Jews are evil dialecticians; for the Scripture does not say that Lot did not feel such sleeping, but it says that he got up and did not know that he had slept with his daughters. For Moses describes the great and high affliction of Lot, and not, as the insolent swine, the Jews, speak of it, the lust and stimulation of the flesh.
244 And this also belongs to the excuse of this holy man, that he was not only in the greatest distress, but was also made drunk by his daughters: that thus two inconvenient things come together, namely the very highest consternation in the greatest distress, and the drunkenness, which can easily harm a distressed and distressed person. What wonder is it, then, if in the morning he did not know what he had done during the night? Often a drunkard speaks something, and knows quite well that he is speaking, and yet when he has slept it off he does not remember what he spoke.
These are my thoughts from this text. For I cannot stand that those dogs pretend that Moses writes impossible things. After all, even in minor emotions and movements of the mind, such as in melancholy and melancholy or in love, it is not always possible to remember what one has done; and it is not at all impossible, but is very common and happens every day, that a person gets so deeply into love, hatred, sadness, happiness, etc., that he does not know from anger or joy what he is saying or doing, even though he feels that he is saying or doing something.
246 But whether Lot is therefore to be completely excused, I do not say, and this belongs to another disputation. This alone I say, that this is not an impossible thing, which the text says here about Lot. For he has two kinds of drunkenness: his body is full of wine and his heart is full of sorrow.
1294 ". IV, 333-33-i. Interpretation of Genesis 19:31-33. W. I, IS44-IS47. 1295
knows what he has committed while drunk. And it is also necessary that we learn how to look at the histories of the Holy Scriptures, and not fall upon them like swine inflamed with hatred or evil desire.
Lyra does not understand the text well, that he accuses the holy father Lot of such a great sin, because he was sitting in his monastery and did not see how Sodom perished by fire; which spectacle did not give Lot cause to think of fornication, but sunk his heart into the most intense grief and sorrow. And because Lyra does not see this, he thinks that Lot was drunk and had danced around in the cave and thus followed this. But he does not really understand it and does not look at the history as it should be, so that he thinks about all the circumstances.
If a young boy sets fire to a house out of foolishness, he is not considered a murderer as soon as he does so, and in your case the law also spares him. So, when a quarrel arises and people fall into each other's hair out of anger, some things that have happened are politely excused, that they were sinned against out of ignorance and not out of intent or with will. So Lot was in such anguish that he did not know what he was doing. The pious have very soft and tender hearts and are, as the Scripture says of them, the most tender woodworms; but the secure, stiff-necked and proud despise everything. Now one should judge not by the inexperienced and secure hearts, but by the stupid and timid ones that feel God's wrath, especially at the time of such a great affliction as Lot felt.
Therefore Moses writes not of impossible, but natural things and which agree with the experience. And this circumstance also belongs here, that he writes that Lot went up the mountain and hid himself there in a cave. For if his heart had not been so troubled and distressed, he would rather have gone to Hebron to Abraham than to the mountain; but he is so troubled and distressed that he cannot do a thing with deliberation.
- in the same way, one shall be
tern also hold. We know how weak the female race all is, but the danger they had been in and the sudden accident to their mother, which they had seen with their eyes, had saddened and distressed their hearts very much: therefore, not out of fornication, but out of compassion for the whole human race, they undertake this with their father. For only think their words a little more diligently: "There is," they say, "no man left on earth"; item: "That we may have seed from our father. These are words that come from despair, and not from fornication or pleasure, and yet they stand on a very apparent foundation. For this is how they thought: God does not want to destroy the human race, but to preserve it; but now there is no one left who could beget children and preserve the human race, except our Father; therefore we must lie down with him. The virgins, then, were concerned about nothing else, and were troubled by nothing else but worrying about how the human race would be preserved: this concern that there was no longer a man on earth troubled them greatly; therefore their heart, which had been so distraught, advised them to sleep with the Father, and not lust or fornication.
251 But I do not tell you this to excuse them, but to show how their deed was actually caused; for if one thinks about this properly, then the annoyance that must follow if one does not recognize these causes will be less. The father Lot is a holy man and his daughters holy virgins, but nevertheless they both sin: however, they do not sin out of evil intent or fornication, but out of great distress and consternation; therefore no one should try to cover up and protect his lust by their example. For if they had been without such distress and with themselves, they would have refrained from such shame and consoled themselves, as Abraham does afterwards, with God's omnipotence, as he could also make men out of stones or raise the dead to life again. But from their consternation they conclude, as they see before their eyes
1296 L. iv. SS5-S37. Interpretation of Genesis 19:31-33. W. 1. 1947-isso. 1297
and feel: If there is no man left but our father alone, we will have seed from him: but now he is old and will be ashamed of such work, therefore we must make him drunk, that he may forget the present woe, and that his old body may be warmed by wine; for sober he would never do this 2c.
252 And Moses describes this shameful deed not without cause with so many words. For the fact that such a multitude of godless people had perished is in itself abominable; but that Lot had looked upon such punishment, and yet he and his daughters had fallen into so great a sin, is still more abominable. But these things are written to terrify all the wicked, even the saints themselves, so that they may not become secure, but may recognize their weakness after such terrible examples have been given, and may persevere and watch all the more diligently with prayer.
253 And as it is, it behooves us at the same time to excuse the father and his daughters and not to accuse them too harshly, for they do not sin out of fornication, idleness, security or malice like the wicked, but out of great sorrow. Now such a fall, which happens out of sorrow and dismay, is not at all to be compared to that which is done with intent and deliberation: indeed, Lot would not have become drunk so easily, if he had not been so highly distressed in his heart beforehand. That is why he sinned, but God forgave him the same sin out of mercy. For if he had been sober and in his right mind and spirit, he would certainly never have done this.
But you might say, "Why does God let His own fall like this? We are not supposed to be so forward in our search for what God is doing, and yet it is easy to answer. God wants us to recognize our weakness so that we do not fall into security; that is why Lot and his holy servants saw the sins of the Sodomites and cursed them. But what happens to them now? The so holy people stain themselves with an abominable shame, which is probably the case with the Sodomites.
domiten may not have happened or, if it did happen, may not have been mean.
The reason is clear: God wants us all to be humbled and to boast of His grace and mercy alone. For as much as we are all concerned, none of us is better or holier than the other, and if none of us sins so grievously, you too can fall into such grievous sins when God removes His hand. Therefore, this terrible case teaches us both of these things, namely, that you humble yourself before God and pray to God for and for that He may govern you with His Holy Spirit.
The lies of the Jews, that the daughters of Lot prepared the wine in such a way that he became drunk on it as soon as it ignited his lust against them, are to be rejected: for it was a natural wine, as it grew in the same country, without doubt of a very delicious and lovely taste. For Moses praised the fertility of the land by calling it a paradise of God. This is why Lot became drunk, not because he drank the wine so intemperately and irrationally, but because his distressed and upset mind could not tolerate such a noble and delicious wine.
How long Lot stayed on the mountain, Moses does not tell, but it is believable, if one thinks about the circumstances, that he was searched for by Abraham, brought into his house and was fed there with his daughters. For how could he have left his cousin, who was so wonderfully preserved in such great misery, and not receive him most kindly, after he had been stripped of all his goods, which he had had before, and had also been robbed of his wife, and finally had been stained with such a blood disgrace? Abraham, as was right, no doubt was very sorry about this, for he was a very kind man.
- all this is enforced by the circumstances, which the rabbis, or, as I call them, the asses of the Jews, do not consider, but judge and judge the Scriptures solely from their impure thoughts and affects: and let those who are thus minded
1298 IV, 337-33S. Interpretation of Genesis 19:31-38. W. I, ISSO-IM. 1299
For this, read Ovid, Martial and such shameful and impudent poets. For here only the greatest temptations of the most holy people are dealt with, and the most fierce disputes and struggles of faith. For behold, how Abraham is always beset by one temptation and hardship after another, and how one wave on your waters drives another. For the fact that he could not save the five cities with his prayer was a great sorrow and grief to him. After that, he is troubled and distressed that he must take care of his cousin Lot, and now that he has learned that he is still alive, he also learns what sin and disgrace he and his daughters have fallen into, which are all severe blows.
Now what thoughts would have tormented Lot's heart when he found that his daughters had become pregnant by him? Without a doubt, he would have died of grief and heartache if he had not received daily and constant comfort from Abraham. For what such a tremendous affliction can do is proven by the examples that people often die quickly in such severe distresses. This is all more credible than what Lyra brings from the Jews' thoughts: that Lot was sitting under a fig tree in Abraham's house and was in good spirits with his daughters. Yes, that they all died at the same time from sorrow is more believable.
(260) Likewise, this also is an unskillful thing that Lyra pretends from the name Moab, saying that the eldest daughter of Lot was insolent; for she had added a mark to her son by that name, that he was begotten of such incest. For moab means out of or from the father. The youngest daughter, he says, was more chaste, giving her son a common and not infamous name, calling him ammi, that is, a son of my people.
261 Now, let these names be as it may, history testifies that these two peoples have been blessed gloriously before others, without it being forbidden that they should not be brought into the public domain.
offices. But how much more glorious and praiseworthy is it that the grandmother of the Lord Christ, Ruth, was a Moabitess. God also rejected the rebellious Korah, but the many great gifts with which his sons were adorned are shown by the most beautiful psalms in David's Psalter. That such is a comfort for the descendants and children's children, so that they do not despair of the blessing, even though their ancestors incurred God's wrath and curse because of sin.
Why then, someone might ask, did the eldest daughter call her son Moab? Answer: She did this not at all in the opinion that she wanted to disgrace her son with it, but that she would avert the annoyance and indicate that this was not done out of pleasure or fornication, but out of great sorrow and dismay that she had slept with her father. Therefore, she excuses and saves her discipline, and indicates that she would have completely abstained from such disgrace, if she had been in her right mind and reason; but out of great sorrow and on no evil intent, she dared such a deed, because she thought that the preservation of the human race could not be advised in any other way.
V.34-38. In the morning the eldest said to the youngest, Behold, I lay with my father yesterday. Let us also give him wine to drink this night, that thou mayest go in, and lie with him, that we may receive seed of our father. So they also gave their father wine to drink that night. And the youngest also arose, and lay with him; and he knew it not when she lay, nor when she arose. So Lot's two daughters conceived by their father. And the eldest bare a son, and called his name Moab. From him came the Moabites to this day. And the youngest also bare a son, and called his name the child Ammi. From him come the children of Ammon unto this day.
263 The youngest daughter also gives her son a name out of special concern. For just as the eldest has named her sin
1300 D.IV, 339. 340. V, 3. interpretation of Genesis 19, 34-38. cap. 20, 1. W. 1, 1SW-1SV9. 1301
The youngest also confesses with the name of her son, and nevertheless rejects the reproach that she has sinned not out of fornication, but out of great heartache and sorrow: thus the youngest consoles herself with this name the ammi, that even though he was conceived and born of incest, God will not cast him out altogether, as he also belongs to His people.
But it seems to me much more believable that they have put such names on their sons and have taken them from the sermons of comfort, so that Abraham has raised them up and comforted them. For we do not doubt that they will have needed comfort daily, and that Abraham, as a supreme bishop, will have done his part diligently and faithfully. Dear daughters, he will have said, you have indeed sinned greatly, but nevertheless you should not despair: God sees and knows your heart that you have not sinned out of fornication or lust, but that in such great distress and fear you did not know what you were doing and were not in your right mind. And this is one part of the consolation, which the eldest daughter with the name Moab indicated. In addition Abra
Then they also gave this other consolation, namely: You must not be afraid that God will repay your sin to your sons or will impute it to them, but He will bestow on them rich blessings as members and members of His people; He will not cast them out. 2c.
And this is also the interpretation of this chapter, but not as evenly and diligently as it should be. For what can I do diligently and thoughtfully enough among so much business? However, it is the right and simple interpretation, from which you should especially learn that in public sermons these histories should often be inculcated in the people for the sake of the ungodly and the secure, which group is always the largest; so that we do not become like the antinomians, who indeed remove the law from the church, and keep and strengthen their listeners for security, which condemnation is quite right. Now Moses buries the patriarch Lot, that is, he no longer remembers him, and it is to be believed that his sorrow and grief will have so distressed and tormented him that he will not have lived long after this time.
The twentieth chapter.
First part.
Abraham's journey and pilgrimage to Gerar, how Abimelech took his wife from him, and how he apologized for it.
V. 1. And Abraham departed from thence into the south country, and dwelt between Kadesh and Sur, and was a stranger in Gerar.
(1) Now I have often said that Moses describes the life of the most holy patriarch Abraham in a very mean way. For he does not speak of miraculous works, or of strange and wondrous deeds of which he would have taken occasion; as then the monks and
He is not the kind of man a hermit is accustomed to praise for such works, but makes him such a man as another common man might be, who has dealt with such business as belongs to housekeeping. For he had a wife, children and a large household, with which he moved to and fro as his need and opportunity required. Therefore, there is no special appearance of holiness here. That is why the papists and especially the monks do not pay much attention to this history and do not read it diligently. But if they want to see in this patriarch a new kind of peculiar dress, strange and peculiar customs, and such a way of life, which
1302 L. v. z-s. Interpretation of Genesis 20, 1. W. i. loss-E. 1303
If he were against all men's lives, only then would they praise him as a holy man.
(2) This false delusion cannot be taken away from the world: it does not wonder at anything, nor does it praise or extol anything, except what is special. Because it hears that Abraham so often wanders about as a stranger, always seeking a new dwelling: What, she says, is this special, or how should this be highly praised? What he has done in this case, many other people also do, and most of all the beggars and other poor, despised people: what is worth praising, this must be something special, so that everyone may marvel at it. 2c.
3 Therefore, these histories are despised, and a juggler in the marketplace, for example, is more popular when he breathes fire than this holy man, who walks in faith and word, and waits with utmost patience and hope for the promise made to him by God, so that it may be fulfilled. The papists do not see this, but only look outwardly at the mere work, but do not consider the heart itself in the work, or how the saints were afraid of it. Abraham, they say, wandered about like a stranger, taking his wife and household with him, therefore he is a common bad layman: but if he had gone into the desert and become a monk, that would have been something wonderful, and well worth describing. In sum, the world wants to be deceived with outward showmanship, because it despises and hates the truth.
I.
(4) Therefore we must look to the word that God Himself called Abraham to go out of his fatherland and to be a stranger in another land, as we have heard above. But although these words are clearer than the sun that we see before our eyes, yet the blind moles will not see them, but boast only of them
From their caps, from their many watches and fasts. But what do we mean that this holy man with his many and large household must have suffered, since he wandered about among all peoples like a stranger, and had to change his dwelling place several times? For he had to hover between heaven and earth, since he did not have a foot wide in the land: which was truly a strange and strange religion, much more difficult and troublesome than the monks' religion can always be.
(5) For how bad and small a thing it is to put on a cap and be provided with food and drink, and to have good peace, good comfort, honor, and glory in monasteries, which are most beautifully and splendidly arranged. Therefore, one should not pass by such histories so diligently, which the Holy Spirit has written and left to the church, that they should be read, so that faith may be built up and increased thereby.
6 In the 13th chapter above, Genesis v. 3. 3. 18. that Abraham came from Bethel to Hebron, into the grove Mamre, where three brothers were, who accommodated him. In the same place he dwelt twenty years, and there Ishmael was born unto him; and there he saw Sodom destroyed and laid waste: and there having received promise that another son should be born unto him, he departed thence unto Gerar, which might have caused him to depart. Perhaps the three brothers with whom he lodged died, and the heirs who followed them were not as pious as they usually are; or he may have wanted to avoid the same place because it was so close to Sodom. But what it cost him to change his residence, the scripture does not indicate, but leaves it to our thoughts, who are fathers of the house.
007 And Abraham, in the same twenty years, shall doubtless have converted many of them unto Mamre; and find the same-
1304 L. V, 5-7. Interpretation of Genesis 20, I. W. 1. 1962-1964. 1305
In the meantime, five cities, situated there in a very fertile place, have been destroyed and have even perished. For this is how it commonly happens: the world accepts the word with joy at first, but soon tires of it and despises it; indeed, at last, as we see today, it shuns it and becomes hostile to it, especially where it is necessary to wait for certain danger for the sake of the word; as Christ says in the parable of the stoned land, Luc. 8:6. 8, 6. For this is the nature and manner of all men, that they desire to have eternal life, but so far from it, that they may also retain the benefit and good temper in this life. But it is well known how the saying of Christ reads, when he says Matth. 16, 24: "If anyone would come after me, let him take up his cross and follow me", that is, those who want to be heirs of eternal life must endure and suffer much.
(8) Therefore Abraham teaches and comforts us here with his example quite wonderfully. He is an heir to the whole land of Canaan, for the same was promised to him by God, and yet he had not a foot wide in the whole land, but wandered about with his people in the wilderness, sometimes in this place, sometimes in another, and had no certain dwelling place at all. And according to his example, his children and his children's children also wandered about in misery, and had no certain place where they could have lived. But what is the purpose of this? Answer: It is so that we may know that this holy patriarch was waiting for another kingdom and another land or inheritance than that which is here on earth and in this life: Therefore he remained a stranger in his own land, which God had promised him, in order that he might leave behind the Pharisees the right and certain understanding of the holy Scriptures concerning God's kingdom and the most noble principal of the promise, namely, that the land of Canaan does not contain the most noble principal of the promise; for otherwise Abraham would not have obtained the promise, since he lived with his children in the promised land as a stranger. Therefore, in this life we also have to live like strangers, as it were, until
we may attain the right fatherland and come to a better life, which is eternal. But those who lived after the time of the fathers, as the history of the Pharisees teaches, have forgotten the eternal promise and have only coveted the possession of the land of Canaan, and thus have considered the kingdom of Christ to be a fleshly kingdom.
(9) But the prophets and other saints have considered this pilgrimage of Abraham, that he has been a stranger from time to time, somewhat more diligently, and have reminded that one must wait for another land and another fatherland, than for this fleshly and perishable fatherland. For otherwise this land of the flesh would also have been given to the patriarch Abraham, as it was promised to him; but in it he was not given a foot wide all the days of his life; indeed, he bought the place where he buried his Sarah for his own money. This the prophets have seen: our papal blind moles, however, cannot and will not see it, but say: Abraham had a wife, therefore he was only a common layman, therefore there is nothing spiritual in his history, it is all bad, mean thing 2c.
(10) But the epistle to the Hebrews judges it differently. For it wraps these common things in the spirit, and says Cap. 11, 8. 9. that the same common things happened in faith, that he took a wife in faith, that he was a stranger now and then by faith, that is, he kept the divine promise or word everywhere, and waited for another city and dwelling place than this earthly one; of which he only used as food and drink. Therefore we should learn to use this life as we would a common inn, where we stay only one night.
011 And if in this way thou shalt understand the pilgrimage of Abraham, that he was a stranger in the land, thou shalt not say that this is a common thing: for it is a work of faith, which was very fervent and strong in Abraham. But the wicked do not see such a thing;
1306V , 7-9. Interpretation of I Genesis 20:1. 2. W. 1, 1964-1967. 1307
As it is written in Isa. 26:10, "Depart from the wicked, that he may not see the glory of God. For the works that originate in the word and are done in faith are perfect in the sight of God; the world may judge them as it pleases, even if you are only a poor shepherd or a wet nurse. But as I said, blind moles look only at things that have a special appearance. If you were to put a monkey, which is a disgraceful, useless animal, in public in a common place, you would soon find people running to the same place who would also be amazed at the monkey as a very beautiful animal. Thus the world does: what are strange and unusual works, of these it marvels and praises almost highly; but of faith it understands nothing at all. And God's works are always hidden under a vain and insignificant appearance; in the world they have no special appearance or prestige, but only in the eyes of the heavenly Father. Now let us come to the text.
012 Abraham journeyed from Hebron toward the south, and dwelt between Kadesh and Shur. Kadesh is on the border of the tribe of Judah toward the east, but Sur is in the tribe of Judah toward the west, by the mountains that border Egypt. And in the middle of these two places is gerar, which word means a pilgrimage; for the word ger means a stranger. Therefore the guest or stranger and the name of this place rhyme together: the guest is a stranger and the place has the name of the pilgrimage, as we call it an inn or hospice; so that you understand that Abraham was not a resident citizen in the same place, but only a stranger guest. Now Gerar is a city in Palestine, almost the very outermost toward the south. Palestine is not yet called with any special honor or glory, perhaps because at that time it was not yet a kingdom, and every city had its own special king who ruled over it.
V. 2 And said of Sarah his wife, She is my sister. Then Abimelech king of Gerar sent for her and sent for her.
Here Abraham is now in another new danger. But before we explain the history, I must remind you of the chronology, which serves very well that one may understand the scripture correctly. At that time lived Shem, Salah, Serug and Tharah, among whom Shem had seen the first world before the Flood. We are not to think that these holy men spent their lives in idleness, but held public meetings about the right worship, taught their households and taught them the will of God, and also held up to them the promise and the law 2c. The neighbors who lived around them undoubtedly saw and heard the same, and through them the Gentiles also came to the right knowledge of God and were saved, even though they were not circumcised. Because of this, there were many churches in the world at that time, which were glorious and well arranged; and yet it happened, as we have experienced in our time, unfortunately, that at the same time there was a great deal of arrogance and the people were very wicked, as can be proven with the example of the Sodomites, who soon had around them the most consoling teacher, Abraham, who had helped them to be delivered from the power and servitude of the foreign kings.
14 It is still the same today. Germany has never had finer, more understanding and more learned people than now: but if you think about it, the people have never been more wicked than now. Those who, with their art of eloquence and understanding of languages, and with other gifts, could serve the church gloriously and well, serve the tyrants and the pope, and are the most bitter enemies and adversaries of the church. But you see that the same thing happened at the time when so many holy fathers lived. Therefore, let us only bear patience and suffer the ingratitude of the world, its enmity and blasphemy, as these holy men did.
1308 L. V, 9-11. interpretation of I Moses 20, 2. W. 1, 1SS7-1970. 1309
have also had to suffer the same. For the seed does not find a good land everywhere. The stony land is unfruitful; the thorns and thistles choke the seed when it has sprouted, and Satan also secretly pursues the secure hearts. Therefore we should be satisfied that there are still some who hear and accept the word with fruit. But now let us look at the history.
15 Abraham is afraid that he will be in danger of his life, so he invents a lie in this new inn and calls Sarah his sister. Why does he do this? Because God wants to teach us that even in the most holy fathers there were such inclinations and affections as in other people; so that we do not judge them in the same way, as we tend to do, that they were stones or blocks, who did not ask for fear, sorrow, anger or joy, but were like angels. But this is not true; an angel is not afraid, but Abraham is full of fear here, and is afraid that he might lose his life. Therefore Moses describes him as a man and does the same for our comfort.
16 For since he has no certain word from heaven that his wife should be preserved and remain unharmed, he does what his reason advises him to do, hoping that he and his wife will be preserved and protected by such a lie. For the Holy Spirit does not drive the saints all the time, he lets them do some things according to their will and pleasure. When Elijah killed the prophets of Baal, he was driven by the Spirit of God, 1 Kings 18:40; but the same Elijah, when it was announced to him that Jezebel was angry with him, was afraid that something would happen to him; therefore he escaped into the desert, so that he would save his life, 1 Kings 19:4. 19, 4. He did the same according to his own will; for he had no command from God in particular that he should escape: reason gave him such a command; he would be safe and well protected if he stayed secretly in the desert. Therefore
Elijah, who had strong courage and great zeal when he killed the prophets of Baal, was afraid here, was frightened, and thought that he would not be safe in any place in Israel. And this is written to comfort us, who have no other thoughts of the saints than that they were blocks and sticks, that they neither felt nor felt any burden, affliction, fear or joy.
(17) Therefore Paul and Barnabas say of themselves, Acts 14:15. 14, 15. rightly say of themselves, "We are also mortal men, like yourselves." They are not afraid to say the same to idolatrous men; for the saints are not always led and carried by the Holy Spirit, but have their desires, lusts, and griefs like other men; therefore they also go about with common works, sowing, plowing, building 2c. For which outward things the reason and skill of men is sufficient. And though the ungodly also do such works, yet in the pious they please God and are pleasing to Him because of the faith in which they live: therefore they do nothing wonderful, unless they are specially prompted and impelled by the Holy Spirit, and are commanded to do so in a certain and expressed word; otherwise they remain and live in such a way that they are also like other men, and have common works, so that they deal like other men. They do not do any special works, as the pope's saints do, who put holiness in having different clothes, living alone in special places and separating themselves from other people: but in the meantime they leave the fear and love of God, and do not respect it, but are mosquito swallowers and camel swallowers, Matth. 23, 24.
18 Abraham was not such a saint. Although he was holier than all monks have ever been and still are, or still will be, he is frightened when he comes to the unknown Gerarites, and fears that he will lose his life: and because the wickedness of the Sodomites is so great, he is afraid to die.
1310 L.v, 11-13. Interpretation of Genesis 20, 2. W. 1. 1S70-1S73. 1311
he was suspicious that there would be no fear of God in that place either. So Shem and his ancestors were also fathers of the house, had the word and taught their church or congregation; and we are also to remain with it, which God has ordained. For if he would have something special done by you, he will call you to it and give you the opportunity to do it. But if this does not happen, let each one rejoice that he is in the divine calling, if he has such common offices of this life upon him, and diligently performs the works that belong to them.
(19) The papists know how to praise their canons and statutes of the fathers, which are not ordered or commanded by God, and they worship them and hold them in great honor; but in the meantime they do not respect love, hope and faith, and, what is more, because they persecute the word, they are enemies of the faith. From them you must flee, and follow in the footsteps of these holy men, who have not been in the company of other people, nor have they sought good days, but have been subject to the common sufferings and miseries of this life, and have had their wives and households, and have nourished them with their skill and labor, as all sensible heads of households are wont to do, even among the heathen.
20 Yes, you say, these are common things. Answer: But they are commended in the Scriptures, which testify that man was created for domestic and worldly service. Therefore these very common works are God's ordinance. But what greater praise or glorious testimony do you want? Therefore, when a maid milks a cow, when a servant plows a field, if he is a believer, that is, if he is certain that the same position is pleasing to God and is appointed by God, he serves God more than all monks and nuns can do, who cannot be certain that their position, in which they live, is pleasing to God. Therefore, set this history against the statutes and rules of men.
For here is a certain testimony of the Holy Spirit. For here is a certain testimony of the Holy Spirit, who describes his saints in such a way that they lived in faith, in the word and in right confession, and otherwise were like other men in all other things; as St. Paul, Acts 14:15, says to the Gentiles: "We are also mortal men like you. 14, 15. says to the Gentiles: "We are also mortal men like yourselves," that is, we are of the same mind, we are sad when things go badly for us, and we rejoice when things go well for us according to our will.
(21) I often impress this upon you and gladly repeat it, knowing that it will not come to pass without fruit. For this error has sunk so deeply into the hearts of men that we alone marvel at things, and exalt and praise such works as are strange, strange and monstrous. But let us rather remain disciples of the Holy Spirit and of the Holy Scriptures, that we may follow those lives and works which the Scriptures praise and reproach us with, and take no notice of the fact that Abraham, according to his peculiar calling, was a man of war. Abraham was a man of war, and slew and smote four kings; for he did the same, when he was specially commanded to do it. Now if God wanted you to do something like this, He would also command you to do it, not from heaven through the holy angels, but through the ordinary authorities. But if this does not happen, abstain from special works, and imagine Abraham, who is a householder.
(22) And although in the same profession, as the papists say, there are many common works, with which the laity also deal, yet for the sake of the word and faith they are true spiritual works. Therefore, a monk cannot boast of his monastery that he has the canons and rules of the fathers, or the decrees and statutes of the popes for himself. For where the canons with their conciliarities and also the decrees have something good in them, they agree with the holy scriptures; but where they do not agree with them, we pay no attention to them, but flee and reject them as vain and suspicious things.
23 But we praise the common works with the testimony of the Scriptures. For God wills
1312 . L. V. IL. 14. interpretation of Genesis 20, 2. 3. W. I. IS7S-IS7S. 1313.
He tells us not to despair in all this, but to be confident and trust in him that he will be with us and help us; and what is more, he has equipped us and gifted us with natural reason to govern and carry out such common works, so that we do not tempt God, who has subjected the earth to us. Now let us come to history.
24 The text says that Abimelech the king took Sarah from Abraham by force. Therefore a question arises: How it could be credible that Sarah should have been taken from Abraham for the sake of beauty, and that this should not have been done by a common man, but by the king himself, since she was already an old, aged woman, namely, of five and seventy years? At such an age, one does not praise or love a beautiful figure. Therefore, at that time, people must have been much livelier and of a much stronger physique than they are now. For when women now approach their fortieth year, they are no longer fit to bear children; but Sarah, who is now already seventy years old, is not only praised for her beauty, but there is also still hope for her that she will be fruitful. That is why people in those days lived a little more moderately, and I think the good air also helped them a little. Nowadays, however, we not only plague and weaken our bodies with excessive eating and drinking, but also spoil the air with our many sins, that is, we drive God to make the storms always greater than they were at that time.
(25) And God also willed that great blessings should be seen in His own, namely, that those who fear God should grow young again like an eagle (as the 103rd Psalm v. 5. says) and their godliness should break forth in their bodies; as the Scriptures testify of Moses, Joshua, Caleb, and others, that they retain their strength and vigor, which they had in youth, even in old age.
have to keep. Although this is actually true, that where one is moderate in eating and drinking, nature is strengthened and preserved by it, even the very strongest bodies are corrupted and weakened by excessive eating and drinking, fall into various diseases and die before their time.
V. 3. But God came to Abimelech in a dream by night, and said to him, "Behold, you are dead because of the woman you have taken, for she is a man's wife.
(26) Abraham puts his wife in danger by the very fact that he meant to protect her and keep her in honor, but he has not sinned by thinking of and taking such counsel. For where there is no higher word to govern us, it is right that we follow reason. But this I speak of worldly things. For as for spiritual things, God has abundantly revealed all things in his word: but as for outward and corporeal things, he has subjected them to reason, and for this, to speak plainly, one must not depend on the admonition of the Holy Spirit, but one needs skill and special diligence to pay attention to a thing; otherwise we tempt God.
27 As far as history is concerned, King Abimelech is described as having been a godly king. Therefore, he was undoubtedly one of those who belonged to the patriarchs Shem, Salah and the others. For this is a great thing, that Moses clearly says that God has honored him to speak with him. He says that it was not an angel who came to him, but God; therefore the same thing is to be specially noted. Yes, you say, why was Abraham afraid of such a godly man? Answer: I think the same thing happened because of the terrible example of the five cities; for there he learned that the wickedness of men was so great that, as God Himself testified, not even five righteous men were found in the whole country. Therefore he will have thought: Where in this promised
1314 v, 14-is. Interpretation of I Moses 20, 3. W. i. isw-isrs. 1315
If the country, which has had the great patriarch Shem as a teacher, is so godless, and so many sins have been committed, I will find such godless sodomites, murderers and adulterers wherever I go. From such thoughts, I think, this fear has come. For our own misfortune always teaches us what we must do in the future, as the Greeks say, that misfortune and adversity make us wise.
028 And Abraham, being a wise and understanding man, could not despise this doctrine. For if thou shouldest see a city or two punished from heaven, of which thou hadst hope that the churches in them would be well arranged and ordered, what hope couldst thou have of the others, which are notorious for adultery, usury, profiteering, gluttony, drunkenness, and other excesses, as well as for lying and deceit? as almost all the great commercial cities of Germany are at this day. Thus the Sodomites have misled the pious heart with their sins, that it has even dropped hope in all other men: and experience itself has brought him to such thoughts, and that without sin.
29 So Abraham feared that he might lose his life, and if we look diligently at all the circumstances, he did not do so without cause. The promise had come to him that Sarah would give birth in the same year, and the promise was so much more glorious and certain because the son had already been named Isaac. This joyful message was soon followed by the heavy fall of the five cities, for which Abraham had been so concerned that he had asked God for them, but God had denied him the request, so that the people in the same cities were so wicked that not even five righteous people were found in them. After that also the misfortune in his house came. For Lot was Sarah's brother, and first his wife was taken from him, and then he committed incest through his daughter's foolishness. Why is it such a wonder that so much and so great misfortune has come to this house?
How could the fortune that happened in one year have made the heart of the holy patriarch timid, so that he thought he would not be safe in any place? And those who do not pay attention to such circumstances do not understand history either: that is why they read it contemptuously and industriously. But I consider it a great miracle that Abraham was still able to beget children in such great sorrow and heartache.
(30) But all this belongs to the fact that we are to learn how God uses his saints. The monks think that because Abraham had a wife, by whom he begat a son, he lived in all happiness; but they do not see the temptation and danger, which were many and difficult, and which he encountered in one year. For they are inexperienced in spiritual trials, that God may exercise the faith of the saints daily.
In the papacy there is a book containing the legends or histories of the saints; I am very hostile to this book only for the reason that in it are described dreadful divine services and foolish miracles which men, being idle, have invented. And in truth, such fables only help to make the secular police and household government, and even the church government itself, the more despised. Therefore, one should beware of such fables and reject them altogether, for the mainstay of Christian doctrine is faith. The same book does not mention this in any place, not even with a word, but deals only with praising and extolling the monastic life and the works of the monks, which are unusual and completely separate from the community of other people.
(32) As even today the papists exalt those who founded and invented the monastic life and praise them for having been holy men. But what is that to us? For we do not dispute whether Augustine and others were holy. But if one wanted to speak of holiness, one would have to admit that Paul was much holier; indeed, what is more, should not Christ be much holier?
1316 D. V, IS-18. Interpretation of Genesis 20, 3. W. 1, 1978-1981. 1317
Have they all been? Why then do we not follow the same? Why do we not accept their rules and teachings? Because we are sure that if we hear Christ and follow him, then we will be pleasing to God.
(33) And we should be satisfied with this holiness and not seek other holiness outside our profession with special works. The Carthusian monks do not eat meat all their lives, but why is that? Well, a holy man has decreed it so. But is it enough to answer thus? How much better did St. Augustine speak of this, as a very wise and understanding man, who had this light and knowledge before others, that he said: He reads the previous fathers' books in such a way that he does not believe them, no matter how holy and learned they are, unless they agree with Scripture. These are indeed two glorious and great titles, holiness and great art, but they are not enough for faith: he alone should hold to God's word. And this saying of Augustine's holds before us a very beautiful judgment against all human statutes. For if you follow this judgment, you will say: Let the pope be as learned, as holy, as rich and powerful as he can ever be, he may go wherever he wants with his holiness, his art, and other such gifts, but we will not hear him unless he brings forth the holy Scriptures. This admonition is very necessary. For our lords jurists have not yet ceased to boast of their foolish and godless canons, and to protect and defend the power of the popes.
34 But now about Abraham. You see him described as walking in faith, doing much good and suffering much misfortune: let us follow him and such other patriarchs. For we have better examples than those which the pope holds up to us in his legends: and the very fathers themselves, whom the papists praise so highly, kept their statutes only voluntarily, and so called others voluntarily and unnecessarily. The pope does not do the same, and
So he lays ropes on the poor consciences and makes his statutes necessary; for the laws he commands to be kept he wants to have kept under penalty of eternal damnation.
35 But this is the way the devil should speak, and no right bishop or pastor; therefore St. Paul 2 Thess. 2, 3. calls the pope a child of sin and destruction, as he does not order or cause anything, but only sin and destruction. Therefore he should be driven out of the church, which Christ wants to be free; as St. Paul 2 Cor. 1, 24. says: "We do not rule over your faith." He did not want his church to be subject to the tyranny of the teachers; for it recognizes only the One Teacher, Christ, whom it also serves in right humility.
(36) Now Abraham, having been afflicted and tempted in many ways during this year, has at last found comfort. For the king had restored his wife Sarah to him, and he had come into close contact with the king; the king also offered him lodging of his own free will. Of the lie we have said above, since we have acted a similar history. For in Egypt Abraham encountered the same thing that happened to him here in Gerar.
37 In schools, however, three kinds of lies are taught, namely, joke lies, lies to serve others, and harmful or shameful lies; but in truth there is only one kind of lie, which harms the neighbor either to the soul, as there is the lie of the devil, or to the body, or to his property and good name. For the joke lie, when we invent something, belongs to the point of teaching the youth, as when some funny fables are told and held up to them, when they are frightened with fictitious characters, as happens in comedies.
38: So the lie, the so-called white lie, is also invented for the benefit of the neighbor, as Christ poses as if he wanted to leave, Luc. 24, 28. Item, the daughter of Saul says of David that he is lying in bed, 1 Sam. 19, 14. 15. This is also the case that Sarah invents how she is Abraham's sister and not Abraham's sister.
1318 " v, i8-A>. Interpretation of Genesis 20, 3. W. i, issi-iW4. 1319
is his wife. But that King Abimelech believes that she is his sister and takes her to himself, even though he sinned against her out of ignorance, God nevertheless punished him, not to condemnation, but in mercy. And it is a certain proof that the king was a pious, holy man, since God speaks to him and seriously admonishes him not to sin so carelessly.
(39) But all this is that the patriarch Abraham may be praised and glorified before us, because his faith had to struggle hard in this danger. For this was no small accident, or one that could easily be despised, that his wife should be taken from him by the king himself, and at the time when the seed was promised to him. For the LORD had foretold the time, saying, At this time, in the next year, Sarah thy wife shall bear thee a son, and thou shalt call his name Isaac." Because of this hope, he loses his wife; he does not know when the Lord will give her back to him, but with firm faith he believes that the promise of God will not be in vain. Therefore he had many thoughts in his heart. For when he thought about the world and its ordinary nature, he had to doubt what the outcome would be that his wife had been taken from him. For one knows well what tyrants are wont to do: they cannot suffer that anyone should be obliged to hinder that which their will and desire drives them to do. And the fact that his wife was taken from him soon after he had arrived at the place confirmed the delusion in him, namely, that there was no fear of God among these people.
(40) But just as his heart, when it had pursued such thoughts, had become despondent and weak, so again, as often as he thought of God and His promise, he had a certain hope, namely, that Sarah would be delivered to him unharmed, and so by faith he overcame the thoughts that the flesh had given him; he kept the word against them and also prayed earnestly.
But where God is called upon, He comes immediately and does not leave His own in distress and danger; for it is impossible that a person who believes in God's promise should be abandoned. God would rather break the heavens before he would abandon his faithful. And I do not doubt that David looked at this text, since in the 107th Psalm he thanks God for the help he showed his people in their time of need. "They cried out," he says in v. 6, 7, "to the Lord in their trouble, and he delivered them out of their distresses, and led them in a right way, so that they went to the city where they could dwell.
(41) Therefore learn from this text what a great thing faith is, and how a sacrifice acceptable to God is a heart that believes. For Abraham, having been forsaken and having no counsel in himself, was preserved by the promise. Therefore, when we are in trouble and danger, as we certainly must be, if we want to be true Christians, we should be confident and rely on God's help, which the promise certainly promises us, according to the saying in Psalm 50, v. 15: "Call upon me in trouble, and I will save you.
(42) Many difficulties are often placed in the way of those who are entrusted with the temporal government; therefore, the majority of rulers wait for their office, fearing that they will earn ingratitude and anger the people. But there one should not fear at all, and should only do in faith what the word means. For if the authorities do not want to punish a murderer or an adulterer, because they should be afraid of him because of his great image and goodness, lest he should do harm to a country or a city, they are acting contrary to their office and contrary to God's will, and should rather look to the promise that says Rom. 13:1, 2: "There is no authority except from God; whoever therefore sets himself up against the authorities is contrary to God's order." According to this promise, it should always proceed and punish the wicked. But if it is the case that she has to invite hatred and enmity upon herself, she should command herself and her welfare to the Lord in faith, then she will feel
1320 k v, 20-22. interpretation of Genesis 20, 3. W. i, is8<-isgs. 1321
that God will protect them. But whichever authority does not have this faith must see through its fingers where public sins and disgraces occur, and thus transgresses God's commandment, will also have to suffer its due punishment because of it.
(43) The works of a pious, faithful and believing authority are much more excellent and better than those of the hermit Anthony and the others, who can also be holy, but they are of the lesser saints. They fear and are soon frightened like women, and flee when there is danger. But a bishop who remains with his citizens waits fearlessly for the sword, if a tyrant should draw it on him, as Cyprian did; so also a pious believing prince, as Constantinus and Theodosius were, item, pious believing fathers of households must all in their state be aware of many and innumerable dangers. But because they are sure of their profession, they call upon God when there is need and danger, and are thus saved by faith.
44 And such constant struggle serves the saints to prepare and strengthen them, so that they are not so soft and despondent as the hermits or recluses, who suffer nothing but what they impose on themselves. And if the tyranny of the princes, who devastated the church everywhere, somewhat excuses the hermits, as Antonius and the others, they may also be counted among the saints for this reason, but nevertheless among the saints who were weak and frightened. But Ambrose led a holier life in one year and did more good works than Hilarion did in seventy years. For Ambrose lived in a common way and did not have a wife, not as if he had had to do this because of necessity and out of compulsion, but he did it voluntarily; just as marriage is also a free thing. After that he taught and preached publicly, but especially where he had the opportunity, he comforted some, punished others, and took great pains to protect and save the church and congregation of God in the most diligent way. But whether such works are badly and poorly regarded
But even if they are not, they far surpass the work and worship of all monks.
(45) Therefore it is a great thing that one is either a householder or a temporal ruler, or also a church servant; for these three kinds of status are ordained by God. For this reason, even those who live in them, though they are not without danger, should always have some hope that they will be helped, for they have been commanded to call upon God for help.
46 If you want to know something about the life of Christians, or about the legends of the saints, which they may be, I will tell you recently. If you are a Christian, in whatever state you may be, God will attack and tempt you in many ways through the devil, the world and your own flesh, and this in this common life, which has no special reputation. Therefore, faith and invocation or prayer Therefore, faith and invocation or prayer should shine and precede Christians throughout their lives, of which you can see an example everywhere in the history of Abraham.
(47) It is a great trouble and danger that Abraham should be deprived of his wife; and though he could not help it in his heart that it should not have hurt him, yet he did not despair at all, but called upon God, and believed that he would help him; and as he believed, so it was done. "He has punished great kings for their sake," says the 105th Psalm, v. 14; thus Abimelech is punished for Abraham's sake.
For God, says Moses, has come to him. And thereby he wants to indicate that God has come to him with his terror: not as he is wont to do when he takes on an ordinary form, namely, a man, a dove, a lamb. But he does the same, so that he shows that he cares for Abraham.
(49) Of three kinds of prophecy or divination, namely, of divination itself, then of visions, and of dreams, we have said above: and as for dreams, the rule is well known, that such revelation is to be tested by word and faith. For where they are associated with
1322 2 V, 22-24. Interpretation of Genesis 20, 3. 5. W. I, 1986-1989. 1323
disagree with the Word or else nullify the faith, they are devilish.
5V. That we gave in Latin, juncta marito, is in Hebrew beulath baal, so that in Latin is, maritata marito; we gave it in German, "She is a man's wife." But the word baal is well known, because it means husband. But they have called some idols by this name, and have boasted that they were thus joined to GOD as a bride is joined to her bridegroom. Hence it comes that Hosea says Cap. 2, 17: "I will put away the names of Baalim from their mouths" 2c., that is, they shall no longer have many gods or idols, they shall have me alone for the right, true God, whom they shall accept with right faith and to whom they shall adhere, just as I will adhere to them with right love.
- In this way the word baal is also put in this place: Sarah est maritata marito, "Sarah is a man's wife," that is, you do wrong in loving such a wife, who has her own husband, by whom she is loved and whom she also loves in turn: therefore abstain and leave her, and give her back to her husband. For this is a sermon on the law, which was so severe and serious that if God had not preserved the king, he would immediately have died of sorrow and terror; but he rises up again by faith and considers God righteous, and for this reason also cites his innocence.
(v. 4, 5) And Abimelech touched her not, and said, Lord, wilt thou slay a righteous people unto him? Did he not say unto me, She is my sister? And she also said, He is my brother? I have done this with a simple heart and innocent hands.
God comforted Abraham in two ways: First, in that he has procured that his wife be restored to him; second, in that God has shown him that the people of Gerar are not as wicked as those of Sodom were. For there they did not abstain from men: but here, when the king is admonished that Sarah should be given a
He abstained from being a man's wife, and for this reason he is justly and rightly praised for having been chaste and chaste, for not having suddenly followed evil lust and committed adultery, nor forcibly invaded the strange guests, as the Sodomites did; but the wife, whom he abducted and took from the man, he kept honestly at home in his house, and as soon as he learned that she was a man's wife, he willingly left her. Therefore he has been one of the pious kings who will undoubtedly have ruled his subjects godly and well; as is said in the common verse: Regis ad exemplum totus componitur orbis, that is: As the king holds himself, so all his subjects hold themselves.
(53) And it was a special comfort to Abraham that he found such a king even among those who were uncircumcised. For this thought or temptation troubled him very much, that he, reminded by the example of the Sodomites, had to conclude that the whole world was corrupt and without fear of God. This thought, however, is now taken away from him by such an apparent example, so that he finds those of whom he was most afraid to be innocent and quite pious, holy people.
(54) But this text also belongs to praise the marriage state, so that we know that it is not only created by God, but we experience and see here that it is also protected by God; just as the sixth commandment does not only forbid adultery and fornication, but is also like a fence and fortress of the marriage state, so that it will not be weakened.
II.
55 Abimelech's speech, in which he apologizes before God, is well worth looking at and moving. He does not despair soon after the frightening preaching of the law, when he hears from the Lord: "You are of death": but he first states his innocence; then he has good hope in God's justice, that is, in His grace and mercy.
- for the righteousness of God is not
1324 2- V. 24-26- Interpretation of I Genesis 20:4, 5. W. I, ISS9-ISS2. 1325
Such severe severity or wrath as they taught in the high schools, so that God may condemn people; but is such justice, that he may have mercy on the wretched and protect them against unjust violence, and punish those who are guilty and deserve punishment. For it is both right to punish those who are guilty and to protect the innocent. Whoever recognizes God in this way, that he is therefore just, will easily be able to withstand the terror of conscience and will find comfort to hold on to.
(57) But this also belongs to it, that Abimelech says here that he did this with a simple heart and innocent hands, that is, a good conscience belongs to it. But because those who follow sin and their flesh cannot have it, it is necessary, when they are to be converted, that they first be frightened, and not so easily, but that they do not know which way to turn or which way to turn; as we see in St. Peter and David. Because they know that they are guilty, they do not excuse themselves, but because they recognize their sin, they are greatly grieved and humiliated, and yet they finally take hold of the grace and mercy of God, and are thus reconciled to God through faith, which adheres to the mediator.
058 But why did Abimelech, being spoken to alone, include the whole people in his answer? He says not, Wilt thou destroy me, who am righteous? but he says, Wilt thou slay a righteous people also?" The answer to this is that he must have had a large household and Sarah was brought to him by others, so that not only the king but also the people sinned.
(59) But this is more credible and in accordance with the truth, that the pious king of spiritual things had good sense. Therefore he concluded from other examples and experience that often for the sake of a godless king a whole nation is punished, just as for the sake of a pious prince God often blesses a whole nation. Just as He blessed the whole country through Naaman.
Syria happiness and salvation; but because of the sins David committed, he struck the whole nation of Israel. The Gentiles also learned this from experience, as Hesiod wrote several verses about it, that often a whole city is punished because of a man's sin. And Horace also says rightly: Quicquid delirant Reges, plectuntur Achivi, that is: What lords and princes or rulers sin and commit out of foolishness, the country must pay and be punished for it.
60 Since Abimelech was supposed to apologize and beg God for what he had done wrong, it served him well to speak not only of himself but also of the entire nation. Therefore, it is also true that no greater harm can happen in the kingdoms and lands than where pious and godly princes depart.
(61) But the king is not satisfied with the fact that he has declared his innocence, but he also tells what has caused it, and puts the blame on others. Abraham, he says, has confessed without obligation, from himself, that this woman was his sister; yes, she herself, when she was asked, has confessed that she was his sister and not his wife. So why did they lie? Because if I had known how it would have been in truth, I would never have started this.
62 What answer shall we give here? Both Abraham and Sarah are accused by the pious king: therefore either the king must lie, or Abraham and Sarah have sinned. To this I answer thus: The saints, however great they may be, are not always to be excused as if they had no sin. For though Abraham was full of faith, yet here he fell through weakness, and feared lest harm should come to his body. Yes, you say, he had cause for this; for the miserable fall of the Sodomites had so tempted him that he had to be afraid even when it was quite safe. And although this cause of fear could not be despised, and Abraham could not even put it out of his mind, it does not excuse him.
1326 D v. 26-28. interpretation of Genesis 20:4, 5. W. I, ISS2-19SS. 1327
First of all, this fear was a sin in itself, and as it tends to happen, another sin soon follows from this sin, namely, that he lies and also teaches his pasture to lie. These are the sins of the saints, which are forgiven and not imputed to them. St. John says 1 Ep. 1, 8. "If we say we have no sin, we deceive ourselves, and the truth is not in us." And we have an article of faith in which we say, "I believe forgiveness of sins." For this reason we do not want to excuse Abraham altogether, but we want to include him in the sinful way, which has such a form that even though it is not completely godless, it still has other sin in it. For the same can be proved from the fact that God Himself does not excuse Abraham, but accepts the excuse of the king.
(64) The saints commit many such sins daily, for they are also led into sins by various occasions. But there is a difference between these sins and the sins of the ungodly; for the sin of the ungodly denies faith and contends against the known truth. Abraham is not such a man, and yet he feels the law in his limbs, which sometimes pulls him away from the right path, namely, when he is not in the battle and strife of faith, when the days are evil and the time of tribulation is present; as we also experience daily in ourselves.
65 For this reason you should know that the saints are not always excused from all sins. For this is our consolation, that we take it for granted that they also have been blood and flesh, and have felt their temptations and lusts, which original sin still leaves in those who are born again through faith.
(66) But there is another question here, namely: Why does God allow such sin to happen to His own and why does He allow it to happen in this way? The answer to this question comes from what follows from it, namely, that God allows it to happen so that He may take from it the cause of many good things. For the saints or believers do not fall because of this.
but that God may do them abundant good, as he showers them with much greater goods; as Rom. 8, 28. is written: "We know that to those who love God all things are for the best." There the gloss adds that even the sins and infirmities themselves must serve them for the best.
- for that God sends us tribulation and the cross for the reason that it is useful and good for us, let no one doubt this; for we know well the saying of Paul, 2 Tim. 2:12: "If we endure, we shall also reign. Yes, even more so, God also wants to repay and reward the affliction.
- The sons of Israel sold their brother Joseph; he is led as a bought servant to Egypt and there a new misfortune is inflicted on him by the adulteress: but at last he is saved with great honor, and he says rightly to his brothers: "You intended to do evil to me; but God intended to do it well", Genesis 50, 20.
(69) As I have said, not only the misfortune that we suffer and that is inflicted on us by others, but also the evil that we ourselves do, must be for the good. Yes, you say, how does this work? Answer: In such a way that a pious and godly man, when he sees his fall, is ashamed and dismayed, and so initially the same fall brings about that such a man is humbled and after that must also call upon God diligently and fervently. For this reason Solomon says, Proverbs 24, v. 16: "The righteous fall seven times in a day, and rise again"; for they do not persevere in their sins, but groan and grieve over them. And does our corrupt nature, which is still in our flesh, always drive us to become enemies to ourselves, to condemn ourselves, and to say with Paul, Rom. 7:24, "I wretched man, who will deliver me from the body of this death" or these sins? Lord take and crucify our flesh! So faith increases by the occasion of the sins and infirmities that are still left in our flesh.
That is why God leads His saints whimsically, as the 4th Psalm v. 4 says. "With the
1328 L. V, rs-M. Interpretation of I Moses 20:4, 5. W. I?1W5-1S98. 1329
With the pure thou art pure, and with the perverse thou art perverse," Ps. 18:27. But this is not to be taken as meaning that sin is a good thing. For sin remains evil in itself; but in the saints it becomes a cause of good, according to the saying Ps. 18:26: "With the saints thou art holy." For everything that the saints do is sanctified, that is, even if those who are holy and righteous, or who believe and fear God, fall, their faith is nevertheless exercised and increased. God is so wonderful in His saints.
71 Thus Abraham, who is still of fervent faith, is challenged, fearing harm to his life and limb, and by his lie causes his wife to be taken from him. Now this is sin and infirmity in itself: but what fruit follows after such a case? This is that faith and prayer are restored to him, and his wife is given to him again: for this purpose the pious king is united with Abraham and becomes his good friend, so that through such a cause he may become more and more enlightened and come to a more perfect knowledge of God, and Abraham's prayer may also help him. Moreover, King Abimelech felt death and punishment, and this was not for condemnation, as it could be considered, but that God would have cause to prepare him completely and incorporate him into the Church of Abraham.
These are the wonderful works of God in His saints, that is, in the faithful, who are not ungodly, nor do they persist in sins, and yet often fall from weakness: the same fall must be for their good, for they are holy.
- but again the 18th Psalm v. 27. says: "With the perverse you are perverse"; for either their merit or good works (for so I must call it) counsel them to evil; for they abuse against God the beautiful gifts of God, as, their good understanding, and that they are eloquent and learned, strong and beautiful 2c., become more and more hardened and blinded in their godless nature, and finally become so proud that they make themselves believe that they are like gods before other people.
tions. For that they are thus wrong with the gifts of God is evident from them.
It has also happened to me that I have often started and have made many attacks quite literally. That is why God, who governs all things, did not allow such things to happen. Then I became ashamed, began to be hostile to myself and to be angry with myself: and since I was thus humbled, I subsequently became so much more diligent to know that I would not be deceived by the counsel of my own flesh, I kept the word a little more diligently. But I thanked God diligently that he thus miraculously changed my counsel, and gave me a different outcome, so much better than I had intended and planned. Thus it happened, when we were in Schmalkalden, that we even refused the Pope the Concilium; but it would have been much better if we had not refused it in such a way, so far as it might have been done in a fair and lawful manner.
(75) So it goes through and through our whole life: we often do much, counsel and say much that is not good; but by this God humbles His saints and turns it to greater good and correction, which He might not have done if such infirmities and deficiencies had not been found in us.
(76) These are theological matters which we do not say to the canonists and sophists, who diligently falsify and blaspheme our doctrine. But we say this to the saints and believers who do not follow their flesh, but nevertheless find themselves burdened with sins, not out of malice, but out of weakness. If they have fallen, they should not despair, but should remember God's counsel, "who leads his saints," as the fourth Psalm, v. 4, says, "wonderfully," that is, he leads and governs them according to his wonderful counsel. How then this is very marvelous, that he should cause his saints to fall, that they might be humbled, and that their faith and prayer might be kindled, and that safety might be driven from them. For the saying is true, which St. Paul says Rom. 8, 28: "The devout are not to be
1330 V. 30-32. Interpretation of Genesis 20:4-7. W. 1, 1998-2002. 1331
chosen children, all things must be for the best," and as the 18th Psalm v. 26. says, "With the saints also thou art holy."
(77) So in this place also a fault is found in Abraham, that he sinned: but the same becomes a cause, by which the king and his kingdom were converted. Which is truly a marvelous work of God, who deals with His saints in a marvelous way and leads them in a marvelous way, so that He may keep them in holiness of the fear of God, and defiance and constancy of faith. Which faith would even fall away if this weakness did not remain in the saints. For they would even exalt themselves of the great gifts and grace of God and become proud.
(78) As we see in the case of the wicked, who use their good gifts to their own detriment and cause themselves to do evil. For they boast of their goods, do not thank God for them, nor do they help their brothers and neighbors with them, but think they are gods and lords over other people. Therefore, just as all things are for the good of the saints, so all things must be for the evil of the wicked.
79 But you should also know in this place that God is not an antinomer. For he starts his trial from the law; then, hearing the innocence, he absolves and comforts Abimelech again, and blesses him in many ways. This is the process and order that God uses to keep, and is also the right process. Abraham and his Sarah also came into danger through their sin; but such danger was a cause for something good. For by such an occasion the king joined the house and church of Abraham.
Second part.
Of the sermon that God preached to Abimelech about this, and what effects it had.
I.
V. 6 7. And God said to him in a dream, "I also know that you have done this with a simple heart. That is why I have kept you safe,
that you did not sin against me, and did not admit to yourself that you touched her. Now therefore restore the man his wife, for he is a prophet, and let him pray for thee, and thou shalt live. But if you do not restore her, know that you must die, and all that is yours.
This is one of his lovely sermons, in which God Himself absolves and absolves King Abimelech from all sin with His voice. "I also know," he said, "that you have done this with a simple heart," that is: I know that you truly fear me and will not do anything against my will out of malice; "therefore I also have kept you from sinning against me." But that I spoke somewhat harshly to you at first, I did so for the sake of the cause that will follow, namely, that Abraham might receive comfort, and that you might come to a more perfect knowledge of God, if you would keep yourself to the house of Abraham. Therefore my hand has been upon thee, "that thou sin not against me."
These are words of special grace. As if God wanted to say: I am your shield and your guardian, who will protect you, not only so that you will not be harmed in your body, possessions and goods, but also so that you will not be harmed in your soul. For this reason you first thought that I was angry with you; but in truth I am angry with you in such a way that I may not be angry with you afterwards, and so I hold back my anger myself, so that you may be without sin and Abraham may have comfort, and your whole kingdom may be converted. How could we imagine God to be more sweet and kind?
(82) Therefore the Jews are rude asses, who have imagined in this place that this pious king was smitten by God in his body, that he could not touch Sarah. But you hear much else here, that God did not punish him in his body, but kept his heart chaste; for otherwise, with a troubled body, the heart may nevertheless have been inflamed with evil desire. Therefore, this text should be well remembered,
1332 . v, 32-34. interpretation of Genesis 20:6, 7. w. 1. 2002-2008. 1333
Namely, that God preserves His saints so that they do not sin against Him.
The fact that God speaks to Abimelech in so many words in a dream is a special sign of grace and mercy, just as it is a sign of God's wrath when He is silent. For although God speaks in anger and punishes people, His grace is nevertheless present, since it is impossible that people should not improve and become more devout from the Word. For God is not a useless and futile speaker: all that he says is a great thing and does not come to pass without fruit. Abimelech had recognized Abraham as a pilgrim and a stranger; but from the preaching that God does to him, he learns that Abraham is a prophet of God, that is, that he is an excellent servant of God, above whom the world has nothing higher or greater; since God Himself commanded him that he should teach and instruct the world about God, and that God should gather a church and congregation in the world through the preaching of His word.
(84) Shem, Salah and other patriarchs lived at that time, but Abraham alone was the man whom God chose to be the church, to whom He gave the promise that in his seed all generations on earth would be blessed. Therefore, by the voice of God Himself it is declared that he is the High Priest, with whom one should certainly find God's word, forgiveness of sins and eternal life.
From this we can imagine what a great reputation Abraham will have had with this king, since he hears that he is called a prophet by God Himself. Therefore, he accepted him most kindly and heard from him the heavenly wisdom of the Son of God, who was to be born from Abraham's lineage and redeem the human race, thus lifting the curse and bringing eternal blessings.
Thus Abraham is made a bishop and doctor or teacher by God's voice, but the king with his citizens or subjects is the student and tutor.
listener. And God blessed the same place, that there Isaac should be conceived and born, and the Holy Spirit be given to the Gentiles, and not circumcision; though the same flocks were taught and told of God's word, that they knew and believed that there was no other God, but that he should be born of the circumcised people of Abraham.
These are actually the great goods that follow according to right doctrine, namely, the glory of God, the fulfillment of the Ten Commandments, salvation from death and hell. Therefore the pious see why Moses wrote such things, namely, that the promise of faith would be confirmed, and that the Gentiles also belonged to the church of Abraham, even if they were not circumcised. And so this change always remains in the world: the Sodomites, who are unrepentant, fall away and are condemned, but the land of Gerar is converted. So it is this day also: Some are hardened and blinded, but again there are also some who believe the word and are enlightened by it.
- But that God says that Abraham will pray for the king, you see how the Scriptures agree with him everywhere. For it places the spirit of grace and prayer everywhere together, Zech. 12, 10. Therefore Abraham is a prophet, that he should teach the world the true knowledge of God; and at the same time he is a priest, that he should pray, not only for himself, but also for his church, and even for the Gentiles who belong to the same church. For when God says, "He will pray for you," He calls the king and his subjects to Abraham's church with the same word, and thus a Gentile man, like a wild olive tree, becomes partaker of the sap in the right fat olive tree, and is also grafted into it, Rom. 11:17. Abraham, however, is praised by God as a great high doctor or teacher, and one who can pray mightily and powerfully.
Yes, you say, why does God not do this without Abraham? What is the point of such a long speech? Answer: God honors the one who honors Him, and because Abraham honored God, He honored him.
1334 2 V. 34-36. interpretation of Genesis 2V, 6-8. W. 1, 200S-S007. 1335
God confesses him again, and adorns and praises him with a very beautiful and glorious testimony, submitting the king and his whole kingdom to him, so that they must become his disciples.
We have often said of prayer that God is willing to give us whatever we need, but He has commanded that we pray, according to the saying, "Ask and you shall receive," John 16:24. We should not pray for our own sake alone, but that we may also serve God with it. For whoever prays confesses that God is gracious and merciful and forgives sins. For this reason, just as the Word should always be taught and diligently practiced in the Church, so also prayer should always be practiced, so that the grace of God may be abundantly with us, and that the gifts that have begun in us may be increased, and the glory of God may increase and become great everywhere.
- But why does God repeat this threat at the end? Answer: Because those who are hardened always fall back into sin; like Pharaoh, who is so often admonished, yet does not desist from his tyranny. Saul also often justifies David and praises him for being righteous, but he accuses himself; nevertheless he continues and does what he is supposed to do, so that he is also obliged to destroy David. So the seed falls on the stony land, but it remains there without fruit. Such a one, God says to Abimelech, you shall not be or you will die. There are many of them, who are careful not to get into outward mischief, but at last they are safe. And the sophists teach wickedly and unjustly that even a little love is enough to gain eternal life: they do not know, therefore, that the word must be heard and sharpened daily, and that we must always persevere in prayer, if we are to persevere in grace. Therefore, this threat, which is repeated here, is to awaken and admonish the king to remain in the grace that was given to him, but if he sins, he threatens him with death. For they that are sure of themselves are consumed and destroyed.
II.
V. 8 Then Abimelech arose early in the morning, and called unto all his servants, and told them all these things in their ears. And the people were greatly afraid.
(92) These words should be remembered diligently, for in them a very beautiful example of repentance is presented to us. Abimelech did not delay the repentance of his deed from one day to the next, as we are wont to do, for we have been delaying it for a long time. For when we are confronted with a devotion, we promise and offer that we will mend our ways from now on. Abimelech hears the sermon in a dream that he should beware of sins; therefore, as soon as the day dawns, he calls together all the court servants and tells them what has happened. Then he calls Abraham and gives him back his wife. He, who was a king before, now becomes a bishop in his kingdom and spreads the fear and knowledge of God among his servants and subjects, so that they may also learn to fear God and honor his word.
Now this is a great gift of God, when a king becomes a teacher, that is, when a pious, God-fearing authority warmly embraces the true religion. Before the arrival of Abraham, Abimelech had also known God and ruled his subjects godly, but this knowledge of God was of a general nature: now, however, when he hears Abraham, he learns to look at God a little more closely, as it were, because he knows that Abraham will be the father of the seed to be given. He also spreads this knowledge of God among his subjects.
(94) There are many of them today who say that they would accept the gospel if the kings themselves became preachers, but because the common preachers are such wretched, miserable, despised and even mean people, this is the reason why reasonable and sensible people despise such preachers. But those who say this are lying about it. For the wicked always neglect and despise the word, no matter whether it is preached by angels from heaven or by kings of the world.
1336 " V, 38-38. Interpretation of I Genesis 20, 8. W. 1. 2007-mi. 1337
95 For what do they miss in us? Did not the most noble, our most gracious lord and prince, of holy memory, John, Elector of Saxony, in the year following the birth of Christ our Savior, 1530, at Augsburg, freely publicly proclaim and teach the gospel of Jesus Christ at the Imperial Diet, where Emperor Carl and all the estates of the empire were present? He did not do this alone, but with him and after him many others.
Therefore, this excuse they make to contradict the truth is vain and false. For even if God would send some angels from heaven, as He did to Sodom, the wicked would not believe. Therefore, let them always go away with their devilish rhetoric, who pretend that the teachers and preachers are little people, and wait until they may have tender, glorious and great mighty preachers; as the Jews also say Joh. 7, 48. 49.: "Does any ruler or Pharisee believe in him? But the people who know nothing of the law are accursed."
- But this devilish excuse, with which the wicked want to decorate their hardening, will finally fall to the ground and God will certainly punish such great contempt of His word. For what did it help that the angels came to Sodom, that Lot was a pious man and of a good blameless life, in whom his citizens could neither blame nor punish?
But there are others who, under another pretext, despise the gospel. What good, they say, has come from it? They seek to shake our whole doctrine with this storm ram. The hearts of the pious should be guarded against such angry words. For why do they not hear what Paul says in 1 Cor. 1:26, namely, that not many noble men are called, not many wise men. But he who says that there are not many of them called, nevertheless leaves it that there are still some called. Thus, in the time of Abraham, not many kings accepted the true doctrine; yet Abimelech accepted it and became a teacher in his church.
So at the Diet of Augsburg there were many princes who cursed and condemned our doctrine, but there was also John, Prince of Saxony, of holy memory, who with great courage confessed the Lord Christ before the whole world.
(100) But if you ask what good comes or has come from our teaching, answer me first what good has come from the preaching of Lot which he did in Sodom? namely, that the fire which fell from heaven consumed and devoured them, because they had heard the word without fruit and in vain. Such a punishment will also befall our despisers in its time, and let us see that they become more and more deluded and senseless from day to day. This is the beginning of their fall. But you should keep this in mind, so that you may counteract and suppress the devil's dialectic, with which he blinds the eyes and hearts of many people.
The world proceeds according to this German proverb: If you were to carry a man on your back all the way to Rome and set him down rudely, all thanks would be lost. Our doctrine redeems all nations from the great plague and tyranny of Satan, from sin, from eternal death, and from many, countless abominable idolatries and false teachings of the pope, and from the heavy burden that lay on the poor consciences. But the ungrateful world does not see these great, innumerable benefits of God. But where there is a little evil or a little harm, either because there are some who take the church goods by force, or because there are some who speak a little too mildly or do not live rightly, they can make a fuss about it and make it great without measure. Such people, however, are not students of the teaching of the gospel, but lie in wait only for that which is evil, and outwardly seems weak and infirm, and what they see only in the teachers and hearers of the gospel, they pull everything by force and by the hair, that they may thereby blaspheme, revile and suppress the teaching.
- But why is not Abraham's ministry also reproached and blasphemed, which was followed by the fall and ruin of Sodom? And
1338 V- 38-40. Interpretation of Genesis 20:8. w. 1:2N0-2M3. 1339
If the Sodomites had remained and lived so long, they would undoubtedly have laid all the blame on him, namely, that he had lived too close to them. For they had long forgotten that they were redeemed by his good deed. This is what the world is wont to do.
(103) I call the world not only the people of low estate, but the very best, who are excellent, wise, honorable, and pious. These are the noblest, who, from a little harm or wrong, cause themselves to forget all, even the greatest, good deeds, and then judge the doctrine of the gospel and begin to be hostile to it.
And, God be lamented, we ourselves, who have the word and boast of it, are moved by very little harm, so that we easily forget more arid benefits of God. Our Lord God has given me a healthy body until my fiftieth year, has given me a wife and children, and what is more, he has given me the knowledge of his word. But now, because I am troubled by my blood or by the stone, some misfortune may cause me to forget all the other goods that God has given me. So God gives the world more sunshine, rain and other gifts that are useful and good; but if, in twelve or ten years, a pestilence or a theurge occurs, there will be a great cry and lamentation, and the blessings of the previous years will soon disappear among the people. But it is a heavy cross to live in such great wickedness of men who despise the benefits of God,
We should keep the contradiction, that is, that we learn to tolerate and overcome the small harm, which does not happen so often, against the great, manifold benefits of God, so that He showers us with them daily. For what are all the harms, where they are heaped together, against this one gift, that God has revealed His word to us? Are these not harmful evil people, who despise so many innumerable goods, which one has from the right doctrine, for the sake of some harm?
How much better does St. Paul speak of it 2 Cor. 4, 17. 18. that our tribulation is temporal and light, but the glory, so that God will repay it, he says, is eternal, and important beyond all measure to those who do not look at the visible, but at the invisible. But it is in vain that Paul preaches this, for the world does not believe it, but is always bound to the visible, but despises the invisible and considers it nothing. The merciful Father has given us His Son, who died for our sins: He demands of us that we confess His name before the world and lose our lives for His name's sake, and promises us that after such a small cross and suffering, eternal rest will follow, and a glory that is great and important beyond all measure. And what can be more sweet than such a promise, which promises and assures us of certain salvation from eternal death? Otherwise, our life would be in such a state that we would have to die at last: why would we not rather die for the sake of the name of Christ?
But our nature does not suffer that one wants to compare the great goods with the small damage. The flesh, in its own way, does not do otherwise; it always obscures the innumerable great goods of God with the harm or misfortune that has an end and is most certainly transient.
(108) Therefore, we should always have before our eyes the list of God's benefits, both natural or physical and spiritual, so that we will see that where there is a drop of misfortune, there is a whole sea full of God's benefits. We should praise and exalt ourselves with God's rhetoric, as St. Paul does so wonderfully. For he grasps and devours in one word all the danger and harm that the world can complain about.
(109) Those whom God has commanded to preach do not have many good days in the world, but are driven out of house and home, are strangled, whoever is in need of help, and whoever is in need of help.
1340 v. 4"-t2. Interpretation 'of I Genesis 20, 8. M. i, Ans-sois. 1341
burned. Yes, you say, is this not a pity or a misfortune? To this St. Paul answers and says: It is indeed misfortune and tribulation; but yet it is light and fleeting, and creates an eternal and beyond all measure important and infinite glory. St. Paul sees this and believes it; but the world neither wants to see it nor believe it, but only accepts the present. If, therefore, as the German proverb says, you were to carry it on your back all the way to Rome and set it down rudely, all thanks would be lost. She does not want to feel any cross, not even a small damage, not even a splinter of misfortune, if she is full of beams and especially harmful and burdensome to the church.
Therefore, we who are Christians should suppress and minimize these strange and terrible wounds of the devil, but make the benefits of God great. For in truth all misfortune is small, and is especially a small cross that we bear if we hold it against the gifts and benefits that we have obtained from creation, redemption and sanctification, and these will be much more glorious and greater in the life to come.
But now we want to come back to history. The sorrow and misfortune that came upon the Sodomites was very great, which the patriarch Abraham had to see; therefore God now consoles him with another example, which is not sorrowful, but quite joyful and sweet, namely, that the heathen king Abimelech becomes a bishop and teaches God's word even in his court. "He called," says the text, "to all his servants"; and was not this preaching in vain; for Moses adds, saying, "And the people feared greatly."
For this reason the Sodomites and the peoples of Gerar are held here very much against each other. Abraham had saved the Sodomites and the surrounding cities, and had not only shown them this physical benefit, but had also taught them the right knowledge of God and the right worship of God. Lot, who lived in Sodom, did not keep quiet about this either, but
He was eager to spread the knowledge of God and to openly proclaim his faith. But the godless citizens and inhabitants of the country despised these two teachers, and not only did they not fear God, but they also despised Him.
But here you see the contradiction in the Gerarites. When they heard the word of the king, they were afraid, humbled and turned to God. They knew nothing of the dream their king had had, nor had they seen it; but they believed him when he told them about it, and they received it as the word of God, and they were afraid, but in such a way that they nevertheless retained the hope of God's grace, and they gave Abraham abundant gifts.
Moses tells these things in short words and does not emphasize them with much praise, as the pagan historians are wont to do, for he wants to command the reader to do the same. But all this serves to comfort Abraham, who was frightened by the Sodomites' example and thought that there was no fear of God left in the world. But God showed him that although the greatest part of the world is always evil, God nevertheless has His church in it, even though it is small and hidden.
115] In the same way, he comforted Elijah in the books of Kings. For when he complained that he was the only one left who still kept the right service, God answered him that there were seven thousand of them left, all of them pious and righteous and serving the right true God, 1 Kings 19:10, 18.
Because the ingratitude and wickedness of the citizens and peasants and other people in all classes is so great, we often get such thoughts that we think the whole world must be possessed by the devil. Now it is a very sad spectacle that the hearts of pious, God-fearing people should be so saddened and afflicted; but one must keep this comfort, which is held up here to Abraham, namely, that nevertheless some pious and holy people still live on earth. For God is
1342 L. V, 42-^4. Interpretation of Genesis 20, 8. W. 1. 2VI6-20I8. 1343
He is a God of grace and judgment, therefore he sustains and governs those who are not impenitent, but humble themselves and ask for grace. Thus the 12th Psalm v. 2 says that the faithful are few among the children of men; that is so much to say: The world rejects the truth and the word, yes, it is hostile to it; and yet the Lord says at the end of the same Psalm v. 6: "I will rise up for the sake of the wretched and the poor" 2c. Therefore there are always some left who keep and accept the word.
So, when Christ had left Jerusalem because the Jews wanted to stone him, he comes back to Jerusalem and says to his disciples John 11:9: "Are there not twelve hours in the day? This is said so much: With time, the hearts of men can be changed, and some can mend their ways and renounce their wickedness. Thus a constant change takes place: in some places sad troubles come to Abraham's eyes; but in other places he again receives comfort. Here, in his misery, he finds pious, God-fearing people who receive him kindly and honor him like a prophet of God.
In addition, there is a great comfort, namely, that Sarah becomes pregnant and gives him certain hope that he will now have an heir. God thus abundantly proves that he loves his saints, that is, those who believe in his promise, very tenderly. He lets them be tempted in many ways, but still faithfully keeps what he has promised. Therefore, let no one despair, even in the greatest distress and affliction, but let us all be sure that the heavens will fall before God forgets his promise.
(119) The same is to be said of Lot and his daughters, though Moses says nothing about them. For they will undoubtedly have taken refuge in Abraham as the father of the promise, wanting to hear comfort from him in the face of so much and such great misfortune into which they had fallen so unawares. Moreover, their affliction was soothed by the company and fellowship of the Gerarenes, whom God
while the Sodomites, as St. Peter says in 2 Pet. 2, 8, tormented the eyes and ears of the pious, holy people: Abraham himself, as the right high priest or bishop, absolved them from the blood shame they had committed. For although such a deed was neither excusable nor praiseworthy, he nevertheless reproached them with the fact that God was merciful, forgave the sin, and would bear with our weakness. He will have said: "Now therefore God demands nothing more of you, except that you recognize your sin, and hope in His grace and mercy, which He will show for the sake of the promised seed, and take comfort in it.
120 But the children born of Lot's daughters he will undoubtedly have loved and received kindly, as grandfathers love their children, and he will have promised them kingdoms. Therefore their accident, by which they were humiliated, was also a comfort to them; for Abraham could not have been satisfied if he had not known that Lot and his daughters had been reconciled to God.
121 Therefore we who believe the promise have such a God, who indeed tempts us, but such temptation is easy and does not last long; as St. Paul 2 Cor. 4:17 calls our tribulation temporal and easy. For we are not like the wicked who say, "What good has come from the gospel?" but we know that Abraham also believed in God, but what good or benefit did he get from it? He had to leave his homeland and go into misery, and there he had to suffer immense misfortune among the heathen. The world considers all this to be evil, and we do not deny it either. But we say it is a temporal and light affliction, if you consider, on the other hand, that the goods with which God has endowed us are important and eternal beyond all measure.
But only the faithful do this, namely, those who look only at the invisible and not at the visible, that is, those who cling to the Word with simple, pure faith.
1344 D. V. 44. 4K. Interpretation of I Moses 20, 8. s. W. I. ANK-ross. 1345
And it is the same in the temporal, that as we have said above, the goods we have from God are more important and more excellent, than the temporal misfortune can be. But how much more is this true in the church, in which this word of Christ is heard, when he says Matth. 11, 29. 30.: "My burden is light," namely to those who believe my words; "and my yoke is easy," when we look to Christ, who promised that he would give us rest, just as he says there: "So you will find rest for your soul. For these words, "Ye shall find," indicate that the godly are without rest for a time. But such restless time is short; but the rest of the souls, which the faithful will find, will be important and eternal.
The wicked are so far from believing or understanding this that they do not understand their present goods, which they enjoy daily. For even if they have lived a whole fifty years quite gently and quietly, and only a few days a little fever attacks them, they forget all their former benefits and become almost senseless with great impatience. This is a terrible delusion of Satan, who thus obscures the benefits of God.
I am therefore very hostile to Pliny, because he accuses nature of always being our stepmother, and not rather our true mother, who nourishes us; therefore he makes a great noise about poisonous animals, snakes, crocodiles, etc., but he does not see the many innumerable goods that one has from cows, oxen, sheep, birds, fish, and from men; yes, that is even more, he sees neither the sun nor the moon.
The Scriptures do not speak of creatures in this way, but the rhetoric of the Holy Spirit, so that it may be used, is that it may make misfortune and tribulation small, and the goods we have from God great. Satan, however, is wont to do the contrary; for it is evident in himself, and in the day, that where there is but one hideous serpent or dragon, there are a thousand cows; and where there is one wolf, there are a hundred sheep.
Third part.
How Abimelech talks to Abraham about this trade, and what Abraham answers him.
I.
V. 9 And Abimelech called Abraham also, and said unto him, Why hast thou done this unto us? and what have I sinned against thee, that thou hast brought such great sin upon me and upon my kingdom? Thou hast dealt with me, not as one ought to deal.
After the king Abimelech was frightened by the divine sermon and the sin was shown to him, he was humbled: but since he was thus humbled, he heard the forgiveness of sins and accepted the consolation. Now he also adds his confession, and finally all kinds of good works follow, so that he has also proved his love for those who were miserable and strangers. But the words of this confession are not to be understood as if the king alone had spoken them. It is a common confession of the whole kingdom, that is, of the king and his subjects.
This is a wonderful example that even before the birth of Christ, even before the law was given, many people without circumcision joined the church of the circumcised and were saved. For the ways of the Lord are unsearchable, as St. Paul says in Romans 11:33. And this is an impudent lie of the Jews, that they let themselves dream that God should have rejected all Gentiles and wanted to be known and honored only by the circumcised.
Our Latin interpreter thinks that these words are directed as if the king wanted to accuse Abraham. But he speaks of it as one who is inexperienced in spiritual matters and in temptation. For the king does not accuse Abraham, but he laments out of a crushed and sorrowful heart with great humility about the cause of such a great misfortune, and is one of them who say with Job Cap. 23, 15. say: "I am ashamed of all my doings" 2c., and with
1346 L.V, 4S-47. interpretation of Genesis 20:9.W.I,S<W-AW. 1347
David in the 19th Psalm v. 13: "Who can realize how often he misses? Forgive me the hidden faults!" Item, as St. Jacobus says Cap. 3, 2: "We all lack manifoldly."
For it is neither a joke nor a game where one hears the word of God. For it touches the heart, and is like a thunderbolt, which with its great power overthrows such cities that are quite firm; just as the story of Paul's conversion shows, Acts 9:3, 4. 9:3, 4, when he was struck down to the earth on his way to Damascus. There he did not hear any glorious words, but he felt that his spirit was crushed; as the Lord says in the prophet Jeremiah Cap. 23:29, "Is not my word like a fire, and like a hammer that breaketh in pieces rocks?" For Paul was so hostile to the gospel with a hardened heart that he was like an immovable rock, and yet he was crushed with the hammer of the word. For "God kills and makes alive, leads into hell and out again", 1 Sam. 2, 6.
Therefore God speaks to us, not as one man speaks to another; His words are like a two-edged sword, Heb. 4:12, that the hearts may be pierced. Therefore the hearts are not proud, but are humbled to the utmost: they do not boast of their works or merits, but shun with Job Cap. 23, 15. over all their doings, and find nothing in themselves to hold up against the wrath of God, but see and feel well that even their good works are unclean and defiled before God. Just as there is a wonderful saying of Augustine, which is especially praised: Woe to the life of man, however good and praiseworthy it may be, where it is judged without God's grace and mercy.
(131) This is also the opinion of the king here; he does not accuse Abraham as if he were righteous and did not deserve this punishment; he has a broken spirit, and because he hears from God that he has sinned unknowingly, he now looks around to see what the cause might be. And because he hears from God Himself that Abraham is a prophet of God, he complains before Him of his
Misery and unhappiness. Well," he says to him, "you holy prophet, tell me what my sin is. What have I done, or wherewith have I sinned, that I have fallen into this error, and thought to take thy Sarah to wife? 2c. For this is what the brokenhearted do: they cannot rest until they hear what their sin is, so that they may find help and comfort against it.
But Abraham had said that Sarah was his sister, and this caused the king to sin. For if he had known that she was Abraham's wife, he would never have thought of marrying her or taking her from Abraham by force. Therefore he now thinks, "Another sin must necessarily have preceded it, so that I deserved to fall into this sin. Therefore, I say, he does not accuse Abraham, but he is frightened and trembles, and seeks how he may find peace in his conscience. He is not aware of anything, and yet he feels that he must have sinned, according to the saying of Jacob Cap. 3, 2: "We are all manifoldly lacking"; for we also sin in many things unknowingly. Therefore Christ also gives us this advice, Matthew 6:12, that we should pray, "Forgive us our debts," and commands us to forgive others their debts and faults as well, because there are still remaining sins that need to be forgiven daily.
The pope barks and cries with his frogs and dogs against us, that we deny or forbid good works: but we say and exhort every man to do good works, but deny and contradict that no works, however good they may be, may be held against God's judgment. And this is what King Abimelech means here; for a frightened conscience thinks of nothing but sin alone, and loses or forsakes all glory and confidence, however many good works it may have.
134: On this opinion one should also understand the saying of Gregory, since he says:
1348 " v, 47-ts. Interpretation of 1 Mofe 20, S-13. W. i. 2025-2028. 1349
It is due to pious healers that they also recognize their guilt in this, since there is no guilt. The pope, as the antichrist, has drawn this out so that he would confirm his tyranny with it, and has wanted that one should fear him in this way. But this is wrong; for one should recognize this for guilt before God alone, which is no guilt, and not before men. I can say with truth that I have not committed adultery, that I have not stolen; but I cannot say in general that I have not sinned against the sixth and seventh commandments.
For here I must fear God's judgment, even though I am not aware of it. For sin is not yet extinguished or buried in us; and God is not satisfied with the fact that we have outwardly abstained from sin with our hands, but He also condemns the evil desire of the heart. Therefore it is right that we acknowledge before Him that we are guilty, since there is no guilt, that is, since we are not conscious of anything. We say rightly with David Ps. 19:13: "Who can perceive how often he faileth? Forgive me my hidden faults," for God also has original sin against us. In the same way, the Pope has nothing against us: he is neither God nor a judge of original sin. Therefore, if he accuses us unreasonably, his accusation should be refuted, and this tyrannical saying, which came from Satan's mouth, should have no place with us, that they say: Sententiae nostrae, etiam injustae, metuendae sunt, that is: If we say, order or set something, which is obviously wrong even in itself, one should nevertheless be afraid of it, so that one does not transgress it or consider it wrong. Against this you only say freely that one should reject such things and consider them unjust. And in such a case, neither St. Gregory's nor any man's authority or reputation shall count for anything. For the pope is not God, that he should accuse us; but we are always subject to God, and he alone has to accuse us in the case.
(136) Now here you have an example of such a man who confessed gloriously and was afraid of sins, since there were none.
sin, that is, since he was not aware of anything himself. He may have heard vain absolution from God; but a heart that has once been properly frightened cannot be satisfied enough: it is always troubled and tormented with its worry and fear. Even though this is very painful for the heart to be tortured in this way, it is pleasing to God according to the saying of Isa. 66:2: "I look upon the wretched and the brokenhearted" 2c. And that this is the meaning of this confession can be proved from the fact that the king asks Abraham at the second time and says: "What did you look upon that you did these things?" The word, vidisti, "what hast thou looked upon," has a peculiar emphasis; for to look, videre, belongs properly to the prophets, to whom God reveals His will by visions; as if now Abimelech wanted to say to Abraham, "I know that thou art a prophet, therefore tell me, didst thou not have a peculiar revelation of this thy counsel, and didst say by peculiar command of God that thy wife was thy sister? Verily, there must be a guilt hidden under it, which neither I nor my people are aware of: therefore I ask, if we have forfeited something or are guilty of something, will you inform us of it, and we will repent.
II.
V. 11-13. Abraham said: I thought, perhaps there is no fear of God in these places, and will slay me for my wife's sake. Also she is truly my sister, for she is my father's daughter, but not my mother's daughter, and has become my wife. But when God sent me away from my father's house, I said to her, "Have mercy on me, so that wherever we go, you will say of me that I am your brother.
Abraham does two things: he excuses himself and clears the king's conscience. As if he wanted to say: God did not command me, so I did not see a prophetic face, therefore you must not be afraid. But this was the only real reason why I had presented myself as if Sarah were my sister and not my wife.
1350 "V.LS-SI. Interpretation of Genesis 20:11-13. w. 1, 2028-2031. 1351
Woman, that when I left my fatherland, and when I moved from Hebron (where I also stayed for some years), I had the Sodomites as neighbors; also the Lord saved the whole country by my sword; I also wanted to save them from his wrath with my prayer, so that I would represent them diligently before God: but because of their stubborn wickedness I was unable to do anything. Therefore, when I have seen it, I must confess that I thought there must be no more people in any place in whom some fear of God could still be found. Since I was worried that I would be in danger of my life, I thought that I could be protected and preserved in this way: I therefore took this advice, since I was full of sorrow and misery; therefore I ask that you also forgive me.
Such histories are worth reading, for they teach us that the saints have always been killed for and after the flesh: therefore they are very useful, that we may learn from them how we should rightly live our lives. For how much easier would it have been for Abraham to have stretched out his neck to the executioner, to have snatched it in an hour, than to have been put to death daily? But by such examples a godly heart is taught and instructed to faith, hope and all Christian virtues; therefore one should read them often. For wherever a new tribulation comes, God always has new sermons or sermonettes that he does to alleviate the tribulation that has occurred.
- You see nothing like this in the common legends or histories of the saints. For where they come to the highest, they praise the celibate state, since it would have been much easier for Abraham if he had not had a wife, because he has always been plagued with so many misfortunes. But because he has a certain hope that God will give him heirs and descendants, he bears the cross that God the Lord has laid upon him, and he is not at all challenged by the fact that this state is so devoid of all reputation for holiness.
- Now that Abraham has apologized before the king, saying that he did everything he did out of fear and confusion after such great tribulations, because he thought that such sin and the same ungodly nature ruled in Gerar as he had experienced in Sodom and Egypt, he adds another apology concerning Sarah. This whole long story is meant to comfort the king. For it is very difficult to straighten out a heart that has been quite frightened. Abraham sees this and therefore speaks more words. My wife," he says, "had a special reason for saying that she was my sister, for she is indeed my sister, but not as you understood. For I have let the words fall differently from what I thought, not because I was hostile to you, but because I was afraid. For the designation "sister" is sometimes actually meant, sometimes somewhat more broadly. I meant it in a broader sense, since I called her my sister, but you actually understood it.
Now here is a question: How could he say that Sarah was his father's daughter? For Moses (Gen 11:27) clearly says that Sarah had three sons, Nahor, Haran and Abraham, and that Lot was born of Haran, and Lot was Sarah's brother. But of Sarah he does not say that she was born of Haran; unless you want to say that she had two names and that she is called Iisca in the eleventh chapter (v. 29). But since this is a bit too far, the next way is to take it that she was Haran's stepdaughter, according to which, since he died before his father, Sarah was brought into the house of Haran and brought up there: therefore she was called a daughter of Haran, that she was neither a natural nor a true daughter of Haran, but was adopted with the marriage of the widow. If we now follow this reasoning, then the dispute is already cut off as to whether Abraham could have adopted his brother's daughter as his own.
1352 L. v,si-Z3. Interpretation of Genesis 20:11-13. W. i, 2031-2033. 1353
For a man to take his brother's stepdaughter to wife was not forbidden in the Law.
That the Latin text has: Postquam eduxit me Deus de domo patris mei etc., "Since God called me to wander outside my father's house" 2c., is in the Hebrew text: "After Gods called me" 2c. Which text is to be considered diligently and to be remembered well. It is otherwise common that the word elohim, in the plural, is put for the name of GOD; but in this place to the noun in the plural elohim, "gods," is added a time word also in the plural: fecerunt errare, "called me wandering." And the Jews, as we know, blaspheme and falsify this text, as if Moses had spoken this way out of reverence. But we are to believe that Moses had the same intention here as in the first chapter of this book, v. 26, where God says, "Let us make man," namely, that he might thereby clearly show that there are more persons in the one Godhead than the person of the Father, the Son and the Holy Spirit. And we did not invent this, but take this wisdom from God's word, which is obvious and clear, and may not be falsified by us, as the shameful Jews falsify it, especially because the holy scripture is so unanimous and agrees everywhere, and the New Testament also proves this so clearly.
And Abraham undoubtedly wanted to use this way of speaking before the king for a specific purpose, namely, to teach him the secret of the holy Trinity, that God is triune and united, and that the promised seed of the woman is the 'eternal son of God. Which the holy prophets also learned from Moses, who read the holy Scriptures much more diligently than we do today, or even the Jews, who read the Scriptures in such a way that they become more and more blinded.
The word "wandering" is well known and is meant to indicate to Abraham that he had left his homeland and did not know where he was going. He had only followed the word of the Lord; then the Lord had chosen for him this place in the
Land of Canaan. There he now lived, so that he had nothing of his own, and had to move there and then again to another place. In sum, he wants to indicate that he moves around in foreign lands by God's will and command, so that Abimelech will not think that he has been expelled and that he is guilty of having to move around astray. It is, he says, God's counsel and will that forces me to wander, otherwise I would have stayed at home with my own.
It is also to be noted here that Abraham says that he spoke with great respect to his wife; he did not strictly command her; he did not say: You shall be obedient to me for a short time, I will force you to it, I will have it from you! but he says: I ask you, and accepts the deed from her not as an obedience, but as a benefit, as from such a person, who would be higher than he, according to the teaching of Peter 1 Epist. 3, 7: "You men give honor to the female, as the weakest instrument" 2c. But why did Moses write this? Answer: He did it because he wanted to show us an example of a very good marriage, which is a rare and rare bird on earth, but still a very pleasant thing for both God and man.
For this reason, St. Peter admonishes husbands and wives with this very example, that they should learn to love one another, and to deal modestly and honestly with one another, not as they are now wont to do, since the men in their homes are almost like lions, unkind and harsh toward their wives and servants; thus the wives also want to rule everywhere, and hold their husbands no differently than if they were their servants. But such a thing is foolish, that a man wants to prove his manly mind, and great manly power and strength in the rule over his wife. On the other hand, it is also unbearable when women want to be masters.
Now this, that the spouses of both parts are strange and whimsical towards each other, is almost common; as the proverb says: Three things are almost rare,
1354 L.v, 53-55. Interpretation of Genesis 30, II 13. W. I, 2033-2036. 1355
But they are pleasing and pleasant to God, as "when brothers are one and neighbors love one another, and husband and wife are at ease with one another," Sir. 25:2. But the reason that these things are so rare is that people usually enter this state without prayer and, like swine, look only to carnal pleasure. Therefore the woman does not see the right goods in the man, and on the other hand the man sees in the woman only that which is repugnant to him. If one does not forgive the other and keep his ways, there will be endless quarreling and strife between them.
For this reason, this example is worthy of frequent attention by spouses, so that they may learn to treat each other with kindness. For he who does not want to forgive anything, but wants to seek everything so thoroughly, will lead the most miserable life and will also be annoying to other people. For this life, I say, is full of trouble, and all manner of infirmities and miseries: he that liveth therein shall not find joy in all things. It is said that where there is fire, there is also smoke. So also everywhere there is harm and accident, where one has benefit and piety. But pious hearts suffer the damage with patience, and where they have benefit, they thank God for it.
(149) Now the fact that Abraham says to Sarah in general, "Where we are going, you will say of me that I am your brother," is a sign that he was very weak and almost very afraid. For he shows that he was afraid not only of the Gerarites, but also of all other people; therefore he was not allowed to confess in any place that Sarah was his wife.
150 Why does Moses write such a thing that is not almost honest to say to such a great man? Answer: He does it for our sake. For the gifts of the saints must be praised in them in such a way that we nevertheless consider them to have been human beings as well, and to have always had human infirmities and to have suffered them: as St. Jacobus Cap. 5, 17. says of Elijah:
"Elijah was a man like us"; and St. Paul says of himself and Barnabas to the Gentiles Apost. Hist. 14, 15. "We are also mortal men"; and Peter says to Cornelius Apost. Hist. 10, 26: "I am also a man."
Although the faith of Abraham is highly praised by the prophets and apostles, history teaches that the usual weakness was often felt in him. For God leads His saints in their faithfulness in a strange way: at times they live simple-mindedly like other people, and it can be seen with them as if their faith were buried. But at other times they are full of the spirit and do great miracles; just as I have just told you about Elijah, who strangled the false prophets with a great spirit, 1 Kings 18:40, and afterwards, when it was announced to him how fierce and angry Jezebel was, he was terrified and fled into the wilderness, Cap. 19:3 ff.
The Holy Spirit has written this for our consolation, so that we may believe that the holy men were not lumps or stones, who did not feel or experience any weakness or temptation, as the pope paints them to have been. St. Jerome writes of Hilarion that he ate no bread for forty years and drank nothing but water until the seventieth year. And because these are strange and wonderful works, people wonder about them. But you hear nothing of this kind from Abraham; he eats, drinks and works like other people. But if you look at him and see the faith, hope, love, humility and the right killing of the old Adam, he far surpasses all Hilarion and Anthony, who had their plague and torture, so I may call it, and their cross, but they chose it for themselves and imposed it on themselves of their own free will.
153And Abraham, by the commandment of the Lord, went astray, and was a stranger from nation to nation; he had no abiding place or dwelling place of his own in any place; and he saw grievous afflictions, which he himself had not experienced.
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but came to it by command of the Lord, and suffered it with patience: whereas the Papal saints are wont to be impatient even in minor matters. Help God, how is Jerome himself so impatient that he allows himself to be moved even by a single word to a vehement and vengeful diatribe. Therefore we should look at these saints, which examples the Holy Spirit holds up to us, who are full of faith, love and humility: and yet human weakness runs along with it, so that the weak among us may have comfort from it. Yes, the Son of God Himself has also been weak in our flesh, has been discontented and frightened, has fled where there was danger, 2c.
Fourth Part.
Abimelech's mildness against Abraham and Abraham's intercession for Abimelech.
I.
V.14. 15. Then Abimelech took sheep and oxen, menservants and maidservants, and gave them to Abraham; and he gave him Sarah his wife again, saying, Behold, my land is open unto thee; dwell where it pleaseth thee.
In order that there may be nothing lacking that is required of a pious and godly king, Moses now teaches us, after he has reported how he was frightened by the word, then absolved from sin, and how he confessed his sin before Abraham, and also before his whole court, also about the love that the king had. For he did not drive Abraham, who was a stranger, out of the land, as we have just heard about Pharaoh, but gave him royal gifts of oxen, sheep, menservants and maidservants, and allowed him to dwell in his land, in whatever place he pleased, as if to say, "You are a prophet, you have the word, you teach and preach it; therefore it is fitting for me, as a king, to help, honor, protect and nurture you.
He held so much of the preaching ministry and priesthood, and paid such homage to it.
He has shown his reverence. Therefore all kings and princes should reflect themselves in this example; but they would rather be like Pharaoh than like Abimelech. And this example also belongs to it, that the church should be comforted with it. For God does not forsake His own forever. We have heard the plague that the pious, godly Abraham suffered; and if he had not stayed with divine promise, it would not have been surprising that he died of sorrow and sadness. It is also credible that the good, pious Lot died in that year from great heartache. But God came as a right helper in time of need and opened the kingdom of the Gerarenes for him, so that he could live there freely and safely, and that Sarah could also have a safe place where she could give birth in peace.
Thus God comforts his afflicted church, for he does not always leave it for good under the tyrants: he sometimes gives pious, godly kings and princes who maintain and nourish the churches and do them good. Such pious, godly princes in our time were the Electors of Saxony, who considered that it was primarily their duty to care for the churches. For this reason, they also established good schools and provided the churches, which had previously been miserably neglected and despised, with pious, capable ministers: while others persecuted the good word and with their tyranny saddened and devastated the poor churches.
Abimelech understands well how great a gift it is when a king or prince has in his kingdom the word and the right worship, a church and prophets of God: therefore he shows himself so very mild toward this foreign guest and shows him the greatest honor; he not only offers him that he may allow him to dwell in the land, but also that he may use all things with him according to his need, benefit and piety.
Therefore, this king belongs in the register of pious, holy princes, whose office is not to build monasteries, but to nourish the prophets and protect the churches and the congregation of God. How-
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Although there are few of them who do this, the example of Abimelech should always be praised in the church of God and should serve as an example to others.
There are still many among us today who seize church property by force from time to time, and deprive pious teachers and preachers of their due reward. The papists, however, who are completely possessed by the devil, use persecution and the sword for this purpose; therefore they will finally find their reward. But the same reward will be far inferior to that which Abimelech received because of his fear of God; for Abraham prayed for him and he was helped: but the tyrants have the prayer of the churches against them, therefore they will be delivered to eternal death.
(160) Thus this history of Abraham is first of all an example to the preachers, that they may learn how God tries His saints in the highest virtues, such as faith, hope and love, so that they may suffer lack and infirmity, and learn to hope for comfort, help and salvation. These are the proper practices of those who are prophets or teachers. In Sarah this history is an example to the mothers of the house; in Abimelech, the princes; and the city of Gerar is to be praised, because there the son of promise, Isaac, was conceived and born: and I am surprised that in no other place in Scripture is this city remembered.
V. 16 And said unto Sarah, Behold, I have given unto thy brother baptized pieces of silver; behold, this shall be a covering of thine eyes in the sight of all that are with thee, and of all that are with thee. And this was their punishment.
This text is somewhat difficult for the sake of grammar; therefore the interpreters are very divided about it: but what the mind is, one can nevertheless easily take from the circumstances. Moses clearly indicates that what the king gave, he gave to Abraham and not to Sarah. For thus the king says, "I gave it to your brother," whom you call your brother; to you I gave nothing. But he also puts
add the reason why he had not given Sarah anything; "This shall be to thee," he says, "a covering of the eyes."
It is not surprising that there are some places in the Holy Scriptures that cannot be sufficiently understood. For who is there today who can understand the writings or books of the scholastics after the Parisian way of speaking has ceased? For where things perish in themselves and also their use, then one cannot understand the words either. He who has not studied law by no means understands the words that are used in court. Thus medicine also has its own words; thus also astronomy, whose words no one understands unless he first understands the art itself.
Now it is certain that after the birth of Christ the Jews have lost things and truth; therefore they can teach nothing good, and it is in vain that they torture and break themselves in grammar; they often divide one word into ten interpretations. For they have lost the right light of the words, namely, the things themselves of which the words speak. So in this place the words are also somewhat heavier, since he says: Erit tibi in velamentum oculorum: "It shall be a covering of the eyes to thee." For you cannot know whether mau is to understand the word, velamentum, (covering) activically or passively, as it is called according to grammar. But the last part of the sentence is even more difficult, especially if you want to consult the interpreters. Burgensis punishes Lyra and Sanctes is not one with the others either. Jerome adds the word memento to complete the sense, and undoubtedly gave it in Latin, reprehensam, punished. But unlearned people have falsified the text and have made it deprehensam. For reprehendere is a familiar word that means to punish, rebuke, chastise 2c. As in the 6th Psalm v. 1: "Oh Lord, do not punish me in your anger" 2c., and Is. 1, 18: Venite, arguite me, "Come then, and let us be right with one another" 2c.
But let us leave the disputation of grammar, and see which of the following is true.
1360 L.V.W.M. Interpretation of I Moses 20, 16-18. W. 1, 2043-svt." 1361
Which, in my opinion, is this: "To you," says the king to Sarah, "I will not give even a penny, that you may have a covering of your eyes, that is, a certain testimony of your honor and discipline, that I have not touched you. For if I were to give you anything in particular, I would arouse suspicion in others, as if your honor had been violated. So I understand the words, velamen oculorum, "a covering of the eyes," passively, that it is a peculiar way of speaking. Just as we say in Latin, obstruere os, to shut one's mouth: so they also say, velabunt oculos, they will cover your eyes, that is, they will not be allowed to accuse you, but will rather bear witness that you have kept your honor unharmed.
The last part of the text should also serve this purpose, since it says in Latin: Et reprehensa est, seu redarguta, that is, the king not only did not give her a gift, but she was punished by him, not out of hatred, but out of pure love. For in this way the king wanted to protect and preserve Sarah's good reputation, discipline and honor. This, I hold, is the right understanding of this text. Of the thousand pieces of silver I cannot say for certain what they were worth, but because the king gave them to him, I believe it was not a small sum of money.
II.
V. 17, 18: And Abraham prayed unto God, and God bedded Abimelech, and his wife, and his handmaids, that they should bring forth children. For the LORD had shut up all the mothers of the house of Abimelech before, because of Sarah Abraham's wife.
With this piece, it is first shown that Abraham was a prophet of God. Then Abraham's church is gloriously praised, that it is truly the church of God, from which the Savior of the human race was to be born. For Abraham was a father of promise, and wherever he went he did not take many gods with him, just as Aeneas took his idols with him.
But he carried with him the promise of Christ, who was to be born of his seed.
Therefore, just as Peter teaches Cornelius in the Acts of the Apostles, Chapter 10, namely, that salvation and blessedness come only through the Son of God, who became a sacrifice for us on the cross, so Abraham also teaches the pious, God-fearing king Abimelech about the promised seed and that there are three distinct persons in the Godhead. This was quite a prophetic work, to which the other also comes, namely, from the intercession or prayer, so that he represented the king to God; which prayer is also soon answered. For it is impossible that a righteous and faithful prayer should be in vain; for the promises of God cannot lie, Joh. 16, 23: "If you ask the Father anything in My name, He will give it to you"; item Matth. 7, 8. Luc. 11, 10: "Whoever asks, receives" 2c.
- But that the text says that the maidens are healed, by this he understands the women and maidens who were subject to the king and were his subjects; as it is written in the books of Kings, "Art thou a servant of Saul?" And I have said before that the shameful poem of the Jews should be rejected altogether, as if Abimelech had been struck or wounded in his male member. First of all, he was struck enough in bed by the voice of God; for such dreams do not go away easily, but all of a man's strength is severely shattered by them: just as the example of Daniel shows, who, when the angel had spoken to him, lay down heavily for several days, Dan. 8:27. After that, the king was also saddened by the sad spectacle that he saw that his wife had come into danger over the birth. And since he had heard that the same thing had often happened to his subjects' wives against the common usage, I do not think that the king was struck in the secret places of his body, but that he had fallen ill from the punishment he had heard in a dream, when it was said to him, "You will die," and then also from
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the danger that his wife faces, seeing that she has had to bear the punishment of his sins and that she has not been able to give birth. For as the text says, "The LORD had shut up all the mothers of the house of Abimelech hard, that they could not bear."
The Hebrew word rechem actually means the place where the fruit lies in the womb, and is sometimes understood synecdochically to mean the whole woman. It is also used to mean the kindness and mercy that is especially bestowed on the female sex, because it is naturally created to beget and nurture children; item, to gladly take pity on others 2c. This tendency to have mercy on others is more inherent in the female sex than in men; therefore, because of such tendencies, women are called reellem in the Hebrew language; indeed, God also calls Himself reellem, namely, because He is a merciful God, and does not want to reject us when we are in need, but has mercy on us, sustains and nourishes us.
170 Therefore the punishment that the women of Gerar bore was not only that it was dangerous and hard for them in childbirth, but also that they had to despair of childbirth, so that they would no longer be able to give birth. The women knew full well what a great misfortune this was, which is why they all marveled that so many women approached and sent themselves to give birth, and yet were unable to do so. But they were suddenly healed by the prayer of Abraham, and in their distress and danger they learned the sins of the king, and believed that Abraham must be a true prophet of God, and in his house the true church of God; and so they were converted to the God of Abraham, whom the Lord had thus comforted together with Sarah, that she might conceive.
Since our Latin text has: Propter Saram, uxorem Abrahae, for the sake of Sarah, Abraham's wife, the Hebrew has: Propter (dabar) verbum vel causam Sarae etc.. Just as the title of a book is: Verba dierum, that is, history of the times. But in
In sum, Moses presented us with an example of prayer in this history, and how it was answered; how warmly God loves His saints, how carefully He cares for them, and how graciously and willingly He helps them, so that we may also learn to believe rightly, that is, to trust God, and to expect help and comfort from Him in due time.
But this text is also a good proof and example for the papists, namely, that they say: Abraham takes gifts from the king and asks for him: the same, they say, we also do in our monasteries, therefore it is just and right that we also take the gifts that are offered to us: item, that we may have honor and glory from it. For why should we refuse to accept such things, seeing that Abraham did not refuse? For he was well pleased that he was honored and made rich; why then should we pray in vain, as you Lutherans teach? To this speech I will answer simply, Do thou also as Abraham did, and we will gladly give thee all things. In this it is easy to follow Abraham, that you only take from others, yes, that you run to and fro and raise money from people under the appearance of prayer, but to follow the prayer of Abraham is truly not so easy. And one who can pray as Abraham prayed is not only worthy to be entertained and fed, but also to be held in great honor; as St. Paul says of the ministers of the word, 1 Tim. 5:17, that they are to be held in double honor; and Christ also says Matt. 10:10, "A laborer is worthy of his wages or his food."
It is said of St. Ulrich that he entertained and fed a beggar who had to pray for him every day. It is said, however, that the beggar's chamberlain missed one day's prayer and did not give him his share of food; therefore, the beggar is said to have left the prayer. But because St. Ulrich had suffered damage on the same day and was in danger, he asked the beggar if he had not prayed for him that day. The beggar said, "No," and added the reason,
1364 L.v.ss-64. interpretation of Genesis 20, 17. 18. w. i, sv49-Msi. 1365
The court master had not given him anything to eat that same day. Then St. Ulrich punished the courtier for depriving him of the prayer the beggar was supposed to have made for him with his barrenness. But the courtier said to him: "Dear, how highly do you respect that one prays an Our Father? Then St. Ulrich sent him to Rome to ask how highly one should esteem it where one prays an Our Father. The pope answered him: An Our Father would be worth a penny. But when the courtier laughed at him, the pope answered a second time: He considered it worth a penny; and the third time he answered: The whole world is not able to pay for an Our Father with all its money and goods.
This may have been written, but it is not without fruit and not in vain. For this reason, if the papists wanted to hold and enjoy such rich benefices or prebends, they should remember that they also prayed. But since prayer also requires faith in Christ, but they are not only without faith, but also hate and persecute the word to which faith alone adheres, there can be no true prayer with them. Prayer with them is only a work of the tongue: they shout and scream vehemently in their churches without any understanding, and recognize neither their own sorrow nor God's grace and mercy rightly. But in prayer, which is done without understanding and devotion, there can be no heartfelt desire or longing. For one says: ignoti nulla cupido, what one does not understand, one has no desire for.
(175) Thus, the prayer of the papists is, first of all, a tedious work and laborious work, which is not worth a penny in the sight of God; indeed, it is an abomination in the sight of God, since they are without faith and do not give God His due glory, namely, that He will forgive our sin by grace and without our merit, and will also give us everything we need for the sake of Christ Jesus His Son.
176 No monk thinks so, and yet they can compare their godless nature with this scandal.
The church has commanded that one should shout in this way in the churches, and that by the authority and power of the pope they are exempt from prayer, and are only obliged to read psalms; just as in the pope's decree this saying is highly praised, that in prayer one must pay attention to nothing but only to the words.
Who then would not be heartily hostile to such worshippers? Therefore their churches are in truth nothing but schools of the devil, and they should be deprived of their prebends tenfold, because, first of all, they do not pray; for they are without faith, and what they pray they do not understand: then they make of prayer only a work of the tongue, and of such clamor and clamor a service of God, when they truly blaspheme the Lord Christ in all their prayer. But the sins of commission, peccata affirmativa (for so we shall call them because of teaching), are much more abominable than the sins of omission.
Because the monks and bullwhistles esteem their prayers so great that they sell them to others, there can be called no worse wretches in the world than they. But the true prayers are those who have God's word, as Abraham had, and do not doubt it, they are children of grace; for they are called by the Holy Spirit through the gospel, taught and instructed in the knowledge of Christ, through whom they are heirs of God. Such glory and confidence, which comes not from us but from heaven, must be present if we are to pray. For if we do not believe that we are pleasing to God, we cannot think of prayer as pleasing to God. But whoever doubts this, as all papists must doubt it, will pray in vain.
But even if those who believe that God is merciful to them for the sake of His Son do something else, they pray without ceasing, for they have an inexpressible groaning that neither celebrates nor rests, but fills the whole world day and night with its cries, yes, it even fills heaven itself. The shameful papists do not see this sighing,
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Therefore they publicly accuse us of not praying, but boast of themselves that they pray day and night; yet they do not know what a right prayer is, much less what a right prayer can do and how powerful it is: and yet they know how to talk a great deal about the great merit of prayer. They pray the Lord's Prayer with us as much as the words are concerned, but they do not see or understand what they pray. They do not know what the name of God is; they do not know how it is sanctified; they do not know what the kingdom of God is. And how could they pray rightly for the sanctification of His name and for the future of His kingdom, because they blaspheme the name of God, that is, the pure, sound doctrine, and persecute the Church?
- We, however, who have the word and keep it, understand the danger that Satan brings to the poor church, and see the power of his kingdom that he has in this world; therefore we cry out of right heartfelt desire: "Hallowed be thy name," that is, give us devout God-fearing teachers in the church, who will reveal and make known thy name to the world, namely, that thou art gracious and merciful, and wilt forgive our sin and give us eternal life for the sake of thy dear Son, who was crucified and died for us; that all men may rely on thy grace and mercy, and call upon thee, praise thee, give thanks to thee 2c. For this is to sanctify the name of GOD. "Thy kingdom come," that is, give us the Holy Spirit to rule us and sustain us, that we do not fall back again into the kingdom of Satan, who presumes to utterly destroy the Word, faith, and the right worship of God 2c.
181 If then we pray, we are prophets ourselves, or children and disciples of the prophets; and it is not necessary that future things should be revealed to us. It is enough for the office of a prophet that we understand the Scriptures and can teach other people, and help one another with prayer. For he that is not a prophet can neither teach nor pray, neither can he do any other good work.
Therefore the name of a prophet is common to all Christians, and he who denies it may also deny that he has been baptized and instructed in the Word. There is only this difference, that some have the Holy Spirit more fully, but others not so fully. For although he is not as abundant in me as he was in Elijah, yet according to his measure he is also with me. Therefore I also teach God's word and pray for the church. If Abraham already had a greater measure of the Spirit, he nevertheless had no other Spirit, had no other Lord and God.
183 Therefore the papists defend their avarice, robbery and stealing with this example of Abraham in vain. For these are good works with them, that they read and sing psalms in their churches without heart and without understanding, wear a surplice, abstain from meat, but not from fish and wine. They think that such works are worthy, that they may have so much money and property, and so rich a prairie.
But the Holy Spirit and the Scriptures teach and preach much else concerning good works, namely, that to the good work belongs faith, that God is gracious to you for the sake of Jesus Christ. If the reason is there, then everything is holy, if you teach God's word, or comfort those who are distressed, or suffer your own weakness, or that others do you wrong. Therefore Christ says John 14:12: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also, and shall do greater works than these."
(185) Now what works did Christ do? Answer: He did such works as pleased his heavenly Father. He punished the Pharisees, he comforted the miserable and the afflicted. These works were pleasing to God. But it also pleased God when he slept in the ship, when he traveled, when he ate and drank. In the same way, he says, it shall be the same for those who believe in me.
Yes, say the papists, these are the common lay and bourgeois works. One should see sourly, one should be aware of the ge-.
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They deny that we do anything like the works of other people, and, in sum, we should not do anything like the works of other people. Thus they clearly prove that they know nothing at all about good works, of which they boast and shout for and for, and accuse us as if we do nothing good. They, however, enjoy the goods of this world, so that
they fattened and from it they become fat. Or their accident and destruction will come suddenly. We pray for them, but in case they themselves hinder our prayer with their impenitence, and like the Sodomites must perish and be lost, our prayer will serve and benefit poor Lot and his family.
The twenty-first chapter.
First part.
Of Isaac's beard and circumcision, and of the banquet that Abraham made about it.
(1) I have often admonished that good attention should be paid to the time as it is described in the histories of the holy Scriptures, so that we may see which patriarchs lived at one time; for in this way the history becomes very clear. So Abraham saw the whole lineage, which is described in this first book of Moses in the 11th Cap. V. 10. ff. is described. For he lived with Noah 58 years, and with Shem 31 years; and Arphachad lived with Abraham 84 years; but Salah lived 3 years after Abraham; and Eber 64. Peleg lived with Abraham 48 years; Regu 78; Serug 101; Naher 49; Tharah 135. But has not this been a very beautiful glorious time, in which the word has been spread very abundantly by so many of its teachers, some of whom, as Shem, have seen the first world, that is, they have seen the fathers before the flood, as, Methuselah, who saw the first man Adam; and yet Satan has had such great power in the children of wickedness and unbelief. Therefore also Sodom was destroyed, and the kingdoms of the world were destroyed in many ways; even Abraham was destroyed by the Chaldean religion, which had a great, glorious appearance.
The first one was seduced, but was called back by Shem and the other fathers. And Ham, the son of Noah, had brought such idolatry into the world. Therefore Japheth also fell away, and the line and order of the lineage of Christ remained only in the house of Shem, from whom the promise came to Abraham. So the description of the time of history gives a light that it becomes clear when you look at the whole time and how it happened in it.
I.
V. 1, 2, 3: And the LORD sought Sarah home, as he had spoken, and did unto her as he had spoken. And Sarah conceived, and bare Abraham a son in his old age, at the time which God had spoken unto him. And Abraham called his son that was born unto him Isaac, whom Sarah bare unto him.
2nd Moses is very rich in words in this place and repeats almost all the sayings twice, so that he may praise us especially the great, rich joy of the holy patriarch, who not only received a safe place and a gracious king after so many terrible tribulations he had encountered, but also Sarah became pregnant and bore him a son, who is an heir to the promise. Now if parents have great joy when children are born to them naturally, without promise, how much more did Abraham rejoice when he was born?
1370 "s-70. interpretation of Genesis 21:I-3. w. I, 2059-2061. 1371
How could he have rejoiced when his son was born to him, for whom he had waited for so many years since he was promised to him? What he had hoped for and believed until now is now present in reality, and that I am talking about it, the promise has now become a man and has been born.
(3) How great joy he felt there, we cannot sufficiently understand. For what Abraham believed had been invisible and impossible until then, but now it becomes visible and very possible; for us as an example, so that we may learn that there is no real, lasting joy in this world, except the joy that the word brings where it is believed.
- but that he remembers the definite and certain time, it is so that he may impress upon us the promise, and that we may regard the word of creation more than the work itself. Therefore Isaac was born on the same day on which Sodom was destroyed a year ago, so that the pious and God-fearing parents might have joy, so that their great sorrow and heartache, which they had felt since that time, might be repaid. For God does both: He leads into hell and out again, He also grieves and rejoices again.
(5) The fact that Moses so often refers to and introduces the word of God or the promise in this history is not because the birth, which is common among us, is without a word. For the word that God once said, "Grow and multiply," is still today, powerful today, and sustains nature in a wonderful way. But how many are there who believe or see? Therefore, as Augustine says of the five loaves, John 6:9, that he who at that time fed five thousand men still feeds the whole world today with such a miraculous work, so we can also rightly say of the birth of man that it is still as miraculous today as the birth of Isaac was.
- but these great miraculous works of God have come into contempt among us, because
they are so common and happen almost daily. Therefore, God produces a new work at times, not as if it were greater, but to show that the common works that happen daily among us are equal to such special works and come from one source, that is, from the almighty Word of God. For the annual growth of grain, and the preservation of all things, animals and plants, is as great a miracle as that in the wilderness the five loaves were thus multiplied. And it is not in vain that Christ everywhere in the gospel thus impresses the images or parables of the creatures and holds them up to us; but we are deaf, blind and even stiff-necked, and wonder at no things, but only at those that have a special appearance and semblance.
(7) That the people of Israel passed through the Red Sea and over the Jordan, Exodus 14:22, were great and glorious miracles: but who is surprised that we also pass daily through the great sea? For what is it but that, while the nature of the waters is to overflow and cover the earth, yet by the power of the word which God said, "Let the waters be gathered together," Genesis 1:9, the earth exists, and both the lowest and the highest waters are held up, hovering over us, and so in truth we dwell all around in the midst of the waters.
(8) The same may be said of the birth of man. For what a great thing it is, no one understands, and yet it is despised, according to the old saying: Vilescit quotidianum, what is daily and common is not respected. But original sin is one cause of this, from which shameful fornication also came, as well as other disgraces, burdens and work, sickness and other misfortunes. For where one feels and senses such things, there the work of God is buried and buried at the same time as the Word, and people begin to shy away from this holy state, which is wonderfully blessed by God.
9 But that's the way it is with all the
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God, namely, that they are covered and, as it were, sullied with many troubles, miseries and misery. Whoever sits in the secular government, help God! how much trouble and unpleasantness does he feel. The citizens are disobedient; even severe punishment cannot maintain discipline and order; but the envy and hatred that the rulers must bear for the sake of punishment is almost an unbearable burden. In addition to this, there is also the real enemy, Satan, who disrupts and agitates the rulers and regiments with all kinds of ailments. But do you think that he who considers all this right would allow himself to be used as a regimental person? He who therefore wants to govern in such a way that he may keep a peaceful heart, will have to put these aversions out of his sight and look only at the Word and God's will. There he will see, as it may be with everything else, that he is in such a state, which is pleasing to God and into which he has stepped by God's command.
(10) The whole world has nothing better, nothing more delicious, nothing more noble than the dear church, in which the voice of God is heard resounding, and in which God is honored with right worship, that is, with faith, right invocation, patience and right obedience. and yet the same church is so darkened and covered with the cross, tribulation, shame and contempt that the world judges there is nothing on earth more shameful or harmful than the church itself. Yes, look at our Lord Christ Himself: what can be more miserable and wretched than He has been? "We saw him," says Isaiah, Cap. 53, v. 2, 3, "but there was no form to please us. He was the most despised and unworthy" 2c., "that they hid his face from him": and yet he is the Son of God, a King of honors and the Savior of all men.
011 What wonder is it then, that there are few men that regard aright the glory of the marriage state, and the miracle of birth? For this is where the proverbs came from, that they said: A woman is a necessary misfortune in herself, item: She is a very vexatious thing. But if we
If we paid attention to the word, we would judge it differently. But now we are blinded by original sin, so that we pay no attention to the word, and only look at that which annoys us. Therefore, we should learn to look at the word and God's will, and then we will suffer and endure everything with a patient heart, no matter how hard and difficult it may be.
(12) Moses separated the sin of fornication from the work of God, as he often recalls and repeats how Sarah conceived and gave birth, as the Lord had said; item, in that age of hers in which the heat of fornication had ceased. In this way, we should also learn to separate the infirmities brought by original sin from the creatures and works of God. I am certain that I was created a man. Now the marriage state is an order of God: "It is not good that man should be alone," says God the Lord in Genesis 2:18 2c. But there is a lot of unpleasantness, plague and tribulation. But what is the matter with that? Is it not better that I thus please God, that God hears me when I call upon Him, that He saves me in anguish and distress, that He provides me with many benefits and blessings through a pious wife and a faithful helpmeet whom I have given myself? 2c. Whoever makes his reckoning in such a way, places himself in the beautiful paradise. For, as the prophet Habakkuk says Cap. 3, v. 15: "Thy horses go in the sea, in the mud of great waters; yet thy chariots retain the victory," 2c., so it is also in both the home and the world, and also in the church. Everything is full of toil and labor, and yet those who look to the Word keep a good peaceful heart, and feel help and comfort. Your God often puts on a beggar's cloak, as is done in comedies, when he is the King of kings and the Lord of lords.
(13) Therefore the prophet also calls him a hidden God, Isa. 45:15; for under the curse is the blessing; where sin is felt, under it is hidden righteousness; item, under death, life; under affliction, comfort. But you must look to
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see the word. For those who do not have the Word follow their feelings and their reason, and remain without consolation in their weeping and mourning. Why do the monks hide themselves in the monasteries? So that they may be free from the unpleasure and toil with which the whole world is overwhelmed. And this was also Pope's thought that he chose and established celibacy and celibate status. Although in this way he sought me, that for this reason he and his group should be held holy. But one should not flee the unpleasantness and burden that God has imposed on human nature for the sake of sin.
(14) Instead, one should consider the beautiful splendor of the divine word, with which God has adorned the rule of the house and the world, as well as the church: then it will follow that we will not let ourselves be annoyed or challenged by displeasure, harm or accident: which did not exist in paradise, but are necessary in the world to conquer nature with it. And the monks, if they flee in the world, find this twofold in the monasteries, for the devil also dwells in the desert. Therefore, remember, and let this be of primary concern and command to you, that you be in such a state of which you may certainly say that it is ordered by God; which no monk can say of his monastic life, and no pope of his celibate life.
15 This is the reason why Moses praises the birth of Isaac in so many words and exalts it so highly, so that he may remind us that nothing should be looked at so much as the word. Those who do this see that the whole world is full of miracles. But the eyes must be pure, otherwise even the most excellent works of God are held in low esteem, because they are so mean and happen daily, and thus the honor of the word and the works of God is even obscured. Physicians look neither at the word nor at the glory of the miraculous work of the birth of man; but even if they do not know the right causes, they must praise the work itself and be amazed at it.
They do not. For they put off filthiness and sweat, or what is cast out by the natural course, that is, fornication in the work of birth, and look only at the work of birth as it is in itself: they consider how the members are set in order to it, and how they are skillful; item, what each one's office is in it, 2c., and do such things as they have not such spiritual wisdom as the word indicates.
- but we see about their wisdom also on the will and word of God, namely on the spiritual crown, so that God has adorned the marriage state. "He created them," says the Scripture Gen. 1, 27. 28., "a male and a female," and Cap. 2, 18: "It is not good that a man should be alone; I will make him a wife. He blessed them and said, "Be fruitful and multiply" 2c. This is the golden crown that all pious, godly spouses wear on their heads. And this does not prevent the impure world from opening its mouth and eyes, like swine, to the dung and filth, and considering only the unpleasantness and toil in the same state. On the other hand, we should learn to understand our goods, which are true goods, and then the desert will become a paradise, so that we may at least tolerate and overcome any harm or accident that may befall us. That is why Moses so diligently repeats and impresses upon us the word of God and the promise.
V. 4. And circumcised him on the eighth day, as God had commanded him.
(17) Abraham gave his son a name by divine command. For thus the angel of the Lord had said that he should call him Isaac. He also circumcised his son on the eighth day. And Moses adds: This was done "as God had commanded him. As Abraham therefore did all things according to the word and the divine commandment, so we also ought to take care that we do nothing without the word, and that we are not found in any such state or work as we might yet doubt.
18 The papists accuse us harshly,
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that we do not accept their self-chosen works and services; but this is a part of our doctrine, that we do not choose any way of life or work of which we do not have an explicit word or command from God. But I am speaking of such works as belong to the worship of God. For reason has its own special course in worldly matters, which governs it without the word: but no one can boast of divine service unless he has the word, and that the same divine service is wrapped up in the word as in a little cloth, and is as it were resolved and surrounded with it. Then there will be no temptation or trouble in this world that we cannot overcome. For even if we have to go through water and mud, we will still be victorious and overcome, as the prophet Habakkuk 3:15 says, because he promises us that the chariots of the Lord, even if they go through the mud, will still be victorious.
(19) So we also have the most precious treasure that the holy patriarchs had, namely, the dear word of God. Therefore we must take care to preserve it, and not suffer the adversaries to lead us astray from the right way, which is the right way, into the wilderness, which is full of thorns, and accept their own chosen services. Let them first prove their thing by word, and then we will follow them. But that they speak highly of the authority and great renown of the Fathers, as of Augustine, Gregory, and likewise of the Conciliar, we reply that such things are of no concern to us. We want to have the word: Augustine and the Conciliar are not the Word: therefore we will not walk in their ways, according to the saying of Christ Matt. 10:5, "Go not ye into the way of the Gentiles. "2c.
V. 5. Abraham was a hundred years old when his son Isaac was born to him.
20 Moses wrote this not only because of the number of years, but more because he wanted to praise the miracle, namely, that God had blessed the old man in such a way that he was still able to live in the hundredth year of his life.
The first year of his age he begat a son, because his body was outdated and unfit. Here Moses also separates the pure work of God from the impurity and disgrace with which original sin sprinkled the work of God. For since Abraham is a hundred years old, everyone can easily see and understand that he would not have gone to Sarah if God had not commanded him to do so. About the counting of Abraham's years, whether he was the firstborn or not, we have said a little above, and it is certain that both the Jews' and Lyra's reckoning is false and wrong, for it takes away sixty years. But of this we will speak in another place.
V. 6. 7. And Sarah said, God hath prepared a laughter for me: for he that shall hear it shall laugh at me: and said, Who shall say of Abraham, that Sarah bare children, and bare him a son in his old age?
In this place, the grammarians quarrel very much with each other. For the word sachak they draw on various interpretations, when it actually means to play, laugh, joke 2c. As, in the other book, Moses says in 32 Cap. V. 6: "The people sat down to eat and drink, and stopped playing." In the books of Kings it says, "Let the boys make themselves out, and play before us," 2 Sam. 2:14, that is, let them attack one another with their weapons, that they may wound and cut one another down. And after this, Gen 26:8, it is written of Isaac: "The king saw Isaac playing with Rebekah," in which place, as the Jews interpret it, Moses speaks of Isaac as having known his wife, as married couples are wont to do. Therefore, there are many grammarians, but even more grammarians, who cannot be counted. But among them all you will find none of whom you would say that he is a learned Hebrew. For since with them the things and things in themselves or the right truth is gone and they have lost them, so now also the language or the words have fallen, that they are also deprived of them.
22 Therefore, let us take the meaning out of the thing itself and stop the bickering of the
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Grammatists let drive. So the correct meaning of the word is that it actually means to laugh, ridere. Therefore, when Sarah says, "God has made me laugh," she is indicating that she is quite happy about it and is heartily rejoicing that a son has been born to her, and that this was not just a carnal joy, as other mothers tend to have, of whom Christ says John 16:21 that after the birth they no longer remember the previous fear: but Sarah's joy was a joy of the Holy Spirit, because she had truly become a mother through God's blessing.
(23) For until now she had been considered a cursed woman because of her barrenness, to whom God does not grant even the common blessing; therefore, she will undoubtedly have considered herself a sorrowful and miserable woman. Now, however, when the son is born to her, she also boasts of the divine blessing and is completely joyful, saying: "God has now also made me laugh, so that I am joyful from the bottom of my heart because of this blessing, which has happened to me quite unawares.
(24) This understanding is confirmed by what was everyone's opinion at that time. And what wonder is it that those who have no regard for such opinion still doubt the words? For all the time before the birth of Christ, among the Jewish people, the blessing of matrimony was considered a great thing, just as barrenness was considered a curse.
(25) But today this blessing is not considered so great, because the pope has instituted the celibate state, which is to be a holy life. But those who live in wedlock, though they lack this blessing, are not afraid of God's wrath or of man's contempt: they are only concerned that they would like to have children and heirs, but do not feel God's wrath in their conscience. Because of this work and blessing, men have begun to do differently than was right, the whole world has turned around and changed at the same time.
At that time this holy matron lived in the greatest sadness, and the more she felt that she was deprived of the blessing, the more she was grieved about it. But now that the Lord has blessed her so richly that she not only gives birth to a son, but to such a son who should be the father of the Lord Christ, she has found in her, above the carnal joy, also the exuberant joy in the Holy Spirit. Therefore she leaps for joy and speaks such words, which are like sighing, so that she pours out the great exuberant joy and gives it to the day. For she knows that from this son of hers shall be born the one who shall redeem the whole human race from the eternal curse. And these are not only joyful, but also shameful words, as if she wanted to say: The Lord has not only caused me laughter and exuberant joy in the Holy Spirit, but before men all who hear this will also mock me. For it is fitting for young women to bear children, who are sent to give birth because of their youth; but that I, an old woman, who am now outdated and feeble, almost a dead body, should give birth, is that not worthy of laughter? As she leaps for joy before the Lord, so she is ashamed before men.
27 It is common in all languages, however, that the words sometimes have their true meaning, sometimes also a figurative one. That is why the word sachak, which "actually means to laugh according to its proper meaning, is used to mean something like mocking, called antiphrasia after the figure of speech, which is very common among the Hebrews; just as in the German language we call a bad boy a pious child, a noble little herb, in just such a way. And in this way I also interpret the laughter in this place.
- "The Lord has made me laugh." This is actually spoken, for laughter means joy. But that she adds, "People will laugh at me," means that they will reproach me as a lecherous, old, lewd woman.
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But praise be to God, who has prepared this laughter for me! If people laugh, I laugh too, and I know that the Lord has made this laughter for me. So these words are of one who rejoices very heartily, and yet at the same time also considers how the world would make a laughing and mocking out of it.
29 The piece that follows: "Who could tell it to Abraham himself?" is also interpreted in many ways: and here again I see many grammarians, but no true Hebrews. Therefore we may rightly presume to be masters over all rabbis and Jews. For the things spoken of do not come from words, but words have their origin from things. As Demosthenes answered one who asked him: How one should speak rightly? So, if you speak nothing, but that you can and understand well. For where the thing to be spoken of has first been well considered and rightly understood, the words to be used for it are found of themselves, so that the things to be spoken of can be rightly stated. Therefore, here too, the meaning must be deduced from the nature and character of the things.
30 Sarah was happy and full of wonder that she could not sufficiently express the joy she felt in her heart. If my son Isaac, she said, was not already in the cradle, "who would be able to tell" my husband "Abraham that a son was born to him? In German, it can be given a little more clearly: Who would be allowed to announce it to Abraham, such a great glorious miracle? But the name of Abraham is better interpreted as it is called in grammar materialiter, that is, that it means the house or lineage of Abraham. As if it wanted to say: Who could believe nevertheless always or who thirsts to say that to Abraham a son was born, since he was hundred years old and his wife of ninety years? Who could have thought that it was possible that a son should still be born to these two? Therefore these are words of spiritual and bodily joy; for where the heart rejoices in the right true God, the flesh rejoices outwardly.
also. As we also see that the body is moved when the heart is sad. This last mind, methinks, is somewhat more real than the previous one.
(31) Now here the Jews raise a question: Why did Moses say of Sarah that she would bear children, when she had only one son, Isaac? and they pretend that Sarah spoke these words at the great banquet, which follows soon after in the text. For since the other women would not allow themselves to be persuaded that Sarah had truly given birth, but must have bought a boy from a poor woman and foisted him, Sarah is said to have suckled many children at this banquet, so that all the women saw this, and is thus said to have rejected the suspicion of a foisted child.
32 Thus it is done for the sake of the Jews' lies. But would it not be much simpler to say that the plural is used for the singular? As if it were said that he who has found money has found only a penny, and one is therefore called a father because he has children, when he has only one child. This is a very mean way of speaking in all languages; but because the Jews do not understand the thing spoken of, they cannot handle the words and grammar properly. Just as it happened with our sophists. Since they lost the things that belong to theology and holy scripture, they were actually in darkness like the blind. For this is always true, that ignorance of things brings with it also ignorance of words; and those who then want to argue about things from words must be lacking. For one must have practice and experience in the things themselves; but those who do not have it, it is impossible for them to be able to speak properly.
II.
V. 8: And the child grew, and was weaned: and Abraham made a great feast in the day that Isaac was weaned.
Augustine asks here: Why Abraham had made a meal, and such a
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great feast, not on the day of Isaac's birth or circumcision, but when he was weaned; although the day of birth is considered more suitable for feasting and rejoicing, as it is customary among almost all peoples that they keep the birthday glorious: so also the day of circumcision was commanded by God, none of which can be said of the day of weaning? And so Augustine concludes that this question cannot be solved unless one spiritually understands the joy that one has because of the birth of Christ, since one does not need milk but strong food. I do not relate this opinion of Augustine's in order to reproach or malign the good pious man who alone has touched this point, but that it is good and necessary that these holy fathers at times be found equal to us, that is, that they be men, so that the glory of our God may stand firm, who is strong in our weakness and wise in our foolishness and error. This is not known to the papists, who make articles of faith out of every saying and word of the Holy Fathers, which one should not contradict even in the slightest. But God is strange in His saints, and so strange that He shows us His wisdom through their fall and error. Therefore, one should believe only the one Word of God, and not the canons, not the sayings of the holy fathers, only as far as they agree with the Word, as Augustine says of himself and of his books. For no one has power to burden the Church with new articles. As far as this question is concerned, I will leave St. Augustine his judgment and opinion, but it is not to be suffered that he treats this history only spiritually. For one should interpret the histories as they are in themselves; for they are not without understanding, however bad and small they may be to be regarded.
34 Therefore we may think of this holy man Abraham that he did not want to follow the use of the Gentiles, either because the Holy Spirit or the holy fathers and forefathers, who
The Israelites, who were still alive at that time, remembered and admonished them. As also Deut. 5, 18, 9. forbids that the Israelites should not follow the way of the Gentiles and especially of the Egyptians. Therefore it is also true that the time of the weaning was very convenient and comfortable to have a meal. When Ishmael was circumcised, he was already thirteen years old and was able to endure the pain and circumcision because of his age: Isaac, however, was a child of eight days when he was circumcised; therefore it was necessary for him at that time that his parents should pay some attention to him. For circumcision brought with it great pain, just as we see in the book of Joshua, Cap. 5, vv. 8, 9, that the people of Israel kept silence and rested until they were healed from circumcision. And it is told of Simeon and Levi in chapter 34, v. 25. V. 25, that they attacked the saints on the third day, when the pain from the wound was most intense. We can say the same about the day of birth, because it often happens that not only the child but also the mother is in danger after the birth; so that these two days of birth and circumcision were not convenient to prepare a banquet, so they postponed it until the time when the child was weaned and was now fresh and healthy. This should be my cause, where I should give an answer to such a question.
35 But we must also note the teaching here, namely, that the holy fathers also held banquets. For Abraham undoubtedly invited the king to this meal, as well as the priest Shem or Melchizedek with his household and other fathers, and must have ordered the kitchen a little better. For Moses did not say in vain that he had made a great feast. Therefore the saints, especially when they are burdened with sadness and affliction, may well be refreshed and refreshed bodily; as the Scripture says, Proverbs 31:6: "Give wine to the afflicted souls"; item, in the 104th Psalm, v. 15: "Wine gladdens the heart. For on this the
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The main purpose of the banquets is to make the heart joyful and to revive the spirit after sadness. For God is hostile to sadness, and when hearts are burdened with it, they cannot praise God or thank Him.
Therefore, at this banquet there were not bad, lowly people, but the holy patriarchs, who thanked God for confirming and fulfilling His divine promise, and not only refreshed the body with glorious food, but also refreshed the heart with holy conversation; as Paul says in the Acts of the Apostles, chap. 14, v. 17. V. 17, that our hearts are filled with food and gladness through divine blessings.
(37) Therefore this text should be well remembered against the sad and sour hypocrites, who with their strange and strange fasting torture the body almost to death, and do not wait for the proper need that God has given and ordained for them, but hurt themselves and wear themselves out, so that they are neither good nor able to do anything. But one should take the middle road, for that is the very best: "Not in gluttony and drunkenness, not in chambers and fornication," says Paul in Romans 13:13, 14, "but tend the body, but in such a way that it does not become lustful"; and lest that should follow of which the Scriptures say in Exodus 32, Cap. V. 6: "The people sat down to eat and drink, and stopped to play." The Germans are still in the habit of not having such banquets, since the cost is too high. The Christians, however, hold their banquets to gladden their hearts and to give thanks to God for His good deeds; as Moses says, Deut. 16:11: "You shall eat and be glad before God your Lord.
38 It is also to be noted in this place that God shows his grace to Abraham so tangibly. He had promised him a son, but for a time he withheld such a promise, leaving Abraham to be satisfied with the word alone, believing the promise, and simply hanging on to that which is invisible: but it will come in its time that the invisible will become visible: we should also imitate this and take it upon ourselves. We
Believing that our flesh shall rise again at the last day, it shall be as sure with us as if it had happened already: for we have the word, and the same spiritual consolation which Abraham also had.
39 Therefore, just as we were nothing a hundred years ago, so when death consumes our flesh, that same flesh will again come forth from nothing and live. Thus the things which we now have tangibly teach us how the things to come, which we are yet to have, will be. Therefore, let no one particularly object that Abraham had the promise. For have we not enough promise in holy baptism and in the Lord's Supper?
40 Without this alone being the difference between us and Abraham, that Abraham believed the promises, but we do not believe them. Abraham by faith made visible things out of invisible ones; we cling only to that which is visible, and do not feel God tangibly in ourselves: as Paul says in the Acts of the Apostles, 14 Cap. V. 17 ff. that God leaves us some certain testimonies, so that He may testify that He is present with us and wants to do us good.
41 However, Abraham had a special privilege, freedom and advantage, not to be despised, which we do not have. For he was sure of his heirs and descendants, that his sons would both live. For above (Cap. 17. V. 20.) when he was reminded of God's word, he learned that from Ishmael twelve princes would be born, and he also knew that from Isaac Christ would be born. This example we see only in Abraham and his lineage; for there is no one among us who could be certain that his children or descendants should live so long. But this is only a bodily benefit. For as far as the spiritual promise is concerned, we are either equal to Abraham, or we are still a little higher than he: and if we could only believe as Abraham believed, we would be in paradise, yes, we would be in heaven.
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For we are not baptized into the house of Crassus the Roman or Julius Caesar, but into the kingdom of heaven; to the same we are absolved, and fed with the body and blood of Christ in the Lord's Supper: and yet we lie there snoring at so many rich promises which Abraham did not have, being quite sluggish, not thanking God, not rejoicing even in spirit.
(42) That therefore we lack not the promises, but the faith which Abraham had. With the papists, however, the teaching has also fallen away. For they teach nothing of faith, teach nothing of God's word, which absolves from sins and comforts people; neither do they teach anything of the promises, but teach only of the merit of their own works. Baptism is quite dead with them; they absolve only those who have repented of their sins and confessed them: but those who use the Lord's Supper, they teach that they do such a work in it only that they may show themselves obedient to the church: of the forgiveness of sins and that one should go with right faith, they teach nothing. But it behooves us to open our eyes and look rightly at the goods we have, thanking God for them and rejoicing in them, as Abraham did, who rejoiced not only in spirit but also in body.
Second part.
As Sarah requires Abraham to cast out Ishmael with Hagar, and as
God commanded Abraham to obey in this.
I.
V. 9. And Sarah saw the son of Hagar the Egyptian, whom she had born to Abraham, that he was a mocker.
- Some are of this opinion that this happened on the same day that Abraham had the supper, because it displeased Ishmael and Hagar that they made such a fuss about the supper, and because of it they spoke some abusive words.
have. But the circumstances indicate that this happened some years later, since Isaac had already been weaned, and the quarrel lasted not one day, but several years. And St. Paul indicates this when he calls it Gal. 4, 29, the time of persecution. Nor was it a quarrel of little things. Ishmael wanted to have the privilege of the firstborn, and his mother, Hagar, was very hopeful because Abraham had become a father through her. His brother advanced this to the boy Isaac, since he was able to understand the injustice and persecution in his old age, and perhaps he will have drawn the majority of the household to his side, as if he alone were the heir to the promise. For that he had heard of the twelve princes who were to be born of him, this will undoubtedly have given the young boy courage, so that he will have puffed himself up and become proud; he will have let himself dream that he will hold the reign alone, and will have despised Isaac beside him. Which is what his mother did to Sarah, who, though she was a holy matron, was somewhat weak according to the flesh. For as I have often said, the saints are to be praised in this way, so that we may have examples of patience and weakness in them.
44 Therefore Sarah finally became impatient with such contempt and unjust violence, after she saw that otherwise no help or advice could be found, but that Hagar and her son would be expelled from the house. She therefore let this matter come to Abraham, and as I also said above, this quarrel lasted not only one day, but Sarah had to suffer such unjust violence for several years and still kept silent. But it seems as if Hagar had incited her son, and had always fostered and increased such quarrels in the house, which is why Sarah attacks her with very harsh words, as follows in the text.
V. 10. 11. And said to Abraham, Drive out this maidservant with her son; for this one
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Maidservant's son shall not inherit with my son Isaac. The word pleased Abraham very much for the sake of his son.
(45) First she calls the mother, because she was the chief cause of the protracted quarrel, but she does not call Ishmael by name, and thus shows Sarah contempt by calling him the son of the maidservant. We have just praised the holy matron Sarah, because she was obedient to Abraham and called him lord; which is truly a very high, excellent virtue in a woman, when she is obedient to her husband, honors him and fears him. Yes, you say, where then is such reverence of Sarah toward her husband? For her saying to Abraham, "Cast out this maid," 2c., is spoken and commanded in a domineering manner enough; and since, as the circumstances indicate, this quarrel lasted a long time, Sarah will doubtless have grieved her husband many times, and will have been anxious for him, and will have desired that the mother should be put out of the house with her son. For there was no improvement in either of them, and they were able to decorate their things finely against Sarah in front of Abraham and all the household. It is a very common custom in the world for those who have wronged others to defend themselves and lay the blame on those who have been wronged.
46 Because Abraham either believed too easily or was too slow and lenient with the punishment, it can now be seen as if Sarah had, as it were, commanded her husband what he should do and that she should make him a servant, as she had now forgotten the previous humility and complacency toward him.
(47) But the holy matron did not forget her duty. Therefore the words should not be understood as if they were spoken out of pride, and as if she wanted to command him what he should do: but Sarah was moved by great and rightful causes to sue the mother and her son. For they were very hopeful, and also wanted such a hopeful journey.
They were insolent and presumptuous beyond measure, which was not to be suffered, that they might reign in the house and be Abraham's heirs; therefore they despised Sarah and made a mockery of her son Isaac.
48 Therefore, Sarah's words should be understood as pleading, and that she appealed to her husband for help with great reverence and humility. Oh, my dear husband, she will have said, we will truly not be able to have peace unless you intervene with your power and take Hagar and Ishmael out of the house; for they are going about wanting to oppress me and my son, who alone is the rightful heir. So she asks her husband for help, and does not command him what he should do. For though she was the matron of the house, she did not take so much authority that without Abraham's foreknowledge, and without his counsel and will, she submitted herself to expel Hagar: but let the matter first come to the master of the house with due reverence and humility, and she showed what was her counsel and way to unity. What she says about the inheritance should not be understood as meaning that Ishmael should be excluded from the inheritance, but simply that he should not be made an heir with Isaac, but that Isaac should keep his inheritance separately.
49 And this counsel of his wife grieved Abraham greatly; for he loved his first son as another man, and did not keep the promise as diligently as Sarah did. And the fatherly heart prevented him from doing so. For the saints also have their affections and inclinations, by which they are hasty and carried away. Therefore he considered it unreasonable that he should exclude his natural and right son from the inheritance. On the other hand, Sarah makes an essential distinction between the son of the maidservant and her son: and, as Augustine says, she was not moved or angered in a feminine way, but she speaks from the Holy Spirit, and keeps the certain promise of her son, which she had heard.
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50 Ishmael also had his promise, for thus says the Lord to Abraham in the 17th chapter. V. 30: "I have also heard you concerning Ishmael. Twelve princes shall he beget" 2c. Sarah, however, paid more attention to the words the Lord spoke about her son in the same place (v. 21), namely, when he said, "But I will establish my covenant with Isaac." Abraham did not consider this part so diligently because of his great love for his firstborn son, as Sarah did, who makes a very fine distinction between her son and Hagar's son: first, that Ishmael is the son of the maidservant, but she considered herself to be the right housewife, as she was; second, that Hagar, as a maidservant, is not powerful in her own right, but she is free, and therefore should not suffer the maidservant's son to be considered equal to the free woman's son. For this reason, it was unreasonable that a bondwoman should be subject to oppress the free and proper housewife, and that the son of the bondwoman should want to trample under the feet of the son of the free woman.
These causes make the holy mother courageous, so that she freely and unabashedly asks her husband for help; but Abraham, when he lets his fatherly inclination for his son be forced upon him, opposes it as if he did not hear it. Therefore, these pious spouses will undoubtedly have come together not once or twice, but many times, and will have had many fights together, since the father always excused Ishmael. Because Sarah was upset by so much injustice and disgrace, she had reason to look at the promise all the more diligently. For the saying of the prophet Isaiah is true, when he says Cap. 28, v. 19: "Affliction teaches to take heed"; item, that one says: Optimum condimentum fames: Hunger is the best cook. For those who are burdened with affliction understand the Scriptures the better; but those who are secure and without offense read the Scriptures as if they were a poem by Ovid. But why this is written is shown by St. Paul in Gal. 4:21 ff, and we have diligently treated the same text in the same place in our interpretation of the epistle. For it is not
in vain that this holy mother thus fights against the will of her husband, so that Ishmael may not come to the same inheritance with Isaac. She also called Ishmael her son; for thus she says of Hagar in the 16th chapter above. 2c., and Ishmael also called Sarah mother, as Abraham taught him; because she was his right mother, although she was not the natural mother.
52 Therefore the Saracens used this word, that Ishmael was Sarah's true son, and they boasted of the privilege of the firstborn. But Sarah makes a distinction from the promise and does not want Ishmael to be equal to her son in inheritance. And she certainly did not invent such a difference out of feminine thoughts or impatience, but the promise indicates it, since God clearly says: "I will establish my covenant with Isaac. Abraham did not think about such a difference and exclusion as well as Sarah; therefore he will have become very unwilling to Sarah's request and judgment, and considers it that one does not deal with Ishmael properly, and does not want to allow Sarah to make a no out of his yes.
053 For all the household were of opinion that Ishmael should be Isaac's joint heir, and that he should be superior to Isaac, because he was the firstborn. Because of this, the mother Hagar and her son held themselves in high esteem, and Sarah and her son despised Isaac, which then gave rise to a great disagreement between the holy spouses.
- But it is to be noted that this quarrel or disagreement did not arise over small things, and that Sarah was not moved by feminine sense or inclination; she had great and very just cause, namely, the promise of God; about this she disputes, and does not want it to be taken away and withdrawn from her son. Abraham, on the other hand, is also moved by a just cause not to exclude Ishmael, for he recognizes that he is bone of his bones and flesh of his flesh.
1392 L.V.SS-". Interpretation of Genesis 31, 10-13. W. 1, 2091-MSS. 1393
Did he then tolerate and endure that Sarah wanted him to be cast out of the Zause?
(55) From these causes such discord arose in Abraham's house; and no doubt, as it is wont to happen, each part had some who kept it with him and always stirred it up. Those who therefore say that domesticity is a common state can learn from these examples that in the married state there are much harder trials and temptations of faith, hope, love, patience and invocation than can be found in all monasteries. For the monks do not see and feel such hard and severe trials, but they suffer trials like swine, and begrudge others that they have better bread and wine than they do.
(56) But these spouses contend with one another about the promises, and do so in fear and obedience to God, and in right humility. But such high virtues are obscured by the name, that they are works of the laity and common to all husbands and wives. This, however, is said to be an excellent virtue, that one lets oneself be locked up in a monastery, tortures oneself with many fasts, sees sourly 2c.
But history serves to comfort the spouses, so that they do not think it is a great miracle that even among dear friends, and those who are holy and pious, quarrels and quarrels occur. One should rather consider that in marriage there are so many exercises of faith and love, while the self-chosen services of the monks are nothing but dirt and filth. For what kind of holiness can that be, that you do nothing but what pleases yourself? And yet the monks know how to boast that they have denied themselves and what they have.
(58) But this is a right denial, when we willingly leave what we would like to keep and defend with only right, as nature is assured in it by divine command. So Abraham is a right natural father of Ishmael and is also one flesh with Hagar. Such are the most profound"
Therefore, he feels that the innermost part of his heart is being attacked. In addition, there is also the commandment of God that he should defend his wife and feed and care for his son: and yet Sarah asks and desires vehemently that the mother and son be cast out; not that they have angered Abraham (for they will no doubt have held him in great honor), but because they have mocked Isaac.
Now this is the torture and the real suffering, of which the whole papacy understands nothing at all because of the abominable and celibate life, therefore they call the life of the married couple a worldly life, although it deals with the highest exercises of a spiritual life; for in married couples the highest affects are attacked and exercised, which they have against God and men. As Abraham also feels such a challenge in this place, who is forced by two different laws, namely, by natural and divine law, to defend his wife and son. And his fatherly and natural mind prevents him from seeing the promise so clearly; that is why they came into such sharp conflict, and why such a hard quarrel arose between him and his Sarah: for our example and consolation, so that if there is any displeasure and disagreement among us, we may remember that this is the way things are in this common life, and that this is the way things should be done.
(60) We should also take another comfort from this, namely, that we know that those who want to live a God-fearing and Christian life, whether in the home or in the world, and also in the church office, will not lack the cross and persecution. Abraham is a high priest in the house of God, and has undoubtedly served God rightly: but what happens? Here he is tempted by God Himself, and is commanded to obey Sarah. For thus Moses goes on to say:
II.
V.12. 13. But God said to him, "Do not be offended because of the boy and the maid. All that Sarah hath said unto thee, obey it. For in Isaac shall thy seed be given thee.
1394 > 91-93. interpretation of Genesis 21:12, 13. w. I, 2093-2096. 1395
munt. I will also make the son of the maid a people, because he is your seed.
Now Abraham must simply renounce his opinion and chase out his most beloved son together with his most beloved wife. Who would not understand that this is a much heavier burden than for a monk to wear a cap and a rope? So also those who are in the secular government and at the same time God-fearing have many a devil plaguing them, many a burgher they have. But those who are in the preaching ministry make enemies of the whole world. Therefore they are fools who desire to be married, or to be in the government, only that they may have good days and live well. Therefore, the three celestial or divine regiments, of which the gross asses, the sophists, talk so much and which they call hierarchy, are nothing other than the domestic, secular and ecclesiastical regiments: and those who live outside these three ranks, they live in a self-chosen rank, which God has rejected and condemned in all the prophets.
(62) Now Abraham has very holy thoughts, and his will is right and good. For he understands from divine and human rights that he is obligated to take care of his wife and son, and yet he is forced to destroy them both. For there would have been no end to the quarrel if God had not intervened. But God proves by His own testimony that Sarah did not speak out of carnal inclination or irritation, nor did she command her husband with any pride what he should do, but that she asked him humbly and reverently, even though she already had a very good thing. In sum, the whole history shows that Sarah behaved respectfully and well toward her husband: but in this place she is forced by God's commandment to do something against her husband's will. However, she does not do this out of feminine impulse or anger, but because she had suffered so long, and had been well exercised and tempted by humility, faith, hope and love, she finally overcame herself, that she
She prefers the word of the promise to the duty she owes her husband, for then each man must remain in his profession, so that he may not do anything against the word to please any man.
This day we also do what our office entails, and pray for the emperor and for the other princes also, who are very hostile to our doctrine: but we see that our prayer is in vain, because they will not be converted to the word. Then our faith is tested and tried, so that at last we must conclude and say: If a part is to be lost, the world may rather perish and perish than God and His dear church.
(64) Abraham had not been so diligent about the promise, so God repeated it and now clearly says: "In Isaac shall the seed be called unto thee. Therefore, God does not condemn Abraham's good will and rightful inclination to love his wife and son, but He only leads him to the promise, which puts Ishmael off, that God also wants to make him a great nation: but He has reserved the covenant for Isaac alone. The pious, God-fearing mother pays attention to this difference, but Abraham does not pay attention to it because of the great love he bears for his son. Therefore, he is commanded by God to obey what Sarah, who kept the word, had said.
65 And this was undoubtedly done either by Shem, or by one of the other patriarchs to whom Sarah brought this matter: he pronounced this judgment against Abraham. And because it agrees with God's word, Moses rightly says that God Himself settled this dispute with His judgment.
(66) The promises were twofold: the temporal promise was made to Ishmael, but the eternal and spiritual promise was made to Isaac. Therefore, the judgment was easy to find, since Ishmael wanted to rule over Isaac, that this would not be suffered, and as it is said afterwards (Cap. 25:23) about Jacob and Esau, that the greater serves the lesser before the world.
1396 2- V. S3-SS. Interpretation of Genesis 21:12, 13. W. 1:M96-20sg. 1397
shall be. Thus she heard the interpretation of the promise in the 17th chapter. V. 19, 21, which Abraham had received from the fathers who lived at that time, namely, that an everlasting covenant had been established with Isaac, who was not only born of the promise, but was also to bring the blessing, that is, the Lord Christ Himself, who blesses all those who believe in Him.
(67) Ishmael, on the other hand, had only a temporal promise, and because he became puffed up and proud and despised Isaac, he was justly cast out. This is written for our instruction, so that we may learn to serve God in the most holy obedience, even if we are only husband and wife, or, as the papists call it, even if we are already laymen.
For in Isaac shall the seed be called unto thee.
(68) This saying should be diligently remembered to shut up the Jews, who argue and conclude against us Christians: All who are Abraham's seed are Abraham's heirs: we circumcised Jews are Abraham's seed: therefore we are heirs also. But again, they that are not Abraham's seed cannot be Abraham's heirs: ye Christians are Gentiles, and not Abraham's seed: therefore ye boast in vain that ye are the church; for that is called being Abraham's heir.
69 The Jews insist and defy this argument, and rely on it as on strong battering rams, and thus boast against us and deceive our people with it; just as I hear is to happen among the godless princes. Yes, this is also the right reward for the fact that now and then they expel pious, godly teachers and pastors and drive them into misery, leaving the poor people completely defenseless and inexperienced and ignorant in religion. Because they are deprived of the word, they cannot resist the arguments of the Jews. For one cannot deny any of them, one must leave the Jews this title and name that they are Abraham's seed: and can we also
not deny that we are Gentiles and do not belong to the physical lineage of Abraham.
70 But St. Paul, as a right experienced master, has finely resolved this argument of the Jews Rom. 9, 6. ff. and Gal. 3, 16. ff, since he denies the first proposition of the first proof and argument, namely, that this speech is not true in general, that all those are Abraham's heirs who are Abraham's seed: and sets against it what no Jew can deny, namely, that Ishmael is a true seed of Abraham and born of his flesh, and yet is rejected, having no part with Isaac in the right inheritance.
71 Therefore St. Paul answers the first sentence by making three kinds of Abraham's seed: one is carnal and has no promise of Christ; such a seed of Abraham was Ishmael, who was born of Abraham's flesh. The other seed is also carnal, but has the promise of Christ. So Isaac also was born of Abraham's flesh; but he had the promise, namely, that God would say, "I will establish my covenant with Isaac." Of the third seed Paul says that it is not carnal, but is alone a seed of promise, which, though it does not belong to Abraham's body or flesh, yet it holds to faith, and accepts the promise made to Abraham.
Therefore the first sentence of the first argument of the Jews is wrong, because they conclude: All who are Abraham's seed are also Abraham's heirs; for this is not true of Ishmael. Therefore history compels us to make a special proposition out of the general proposition, where the argument is to exist otherwise, namely, that one says: Some and not every seed of Abraham is Abraham's heir.
(73) Now if the Jews add the other proposition, and say that they are the same seed, and Abraham's heirs, it is necessary that they also prove it, as it is proper. For we can prove that they are Abraham's seed, just as Ishmael was. But Ishmael is excluded from the promise; therefore it follows that the Jews are also excluded.
1398 L. V.S5-S7. Interpretation of Genesis 21:12, 13. w. 1. 2099-2102. 1399
(74) Therefore a proper definition and explanation must be given as to which is the true seed of Abraham, who also has part in the promise. Here the history shines before us, as St. Paul gloriously proves from Genesis, namely, that those alone are heirs who are of the promise, whether they are the fleshly seed of Abraham or not.
And here we see how the other argument of the Jews is to be refuted. For in it the first proposition is not right either. For it is not at all true that they say that those who are not Abraham's fleshly seed cannot be Abraham's heirs, for the promise makes them true heirs of Abraham, as can be seen in Isaac. Those who therefore accept the promise with true faith are also true children of the promise and heirs of Abraham; just as John the Baptist says in the Gospel of Matthew in 3 Cap. V. 9: "I tell you, God is able to raise up children for Abraham from these stones." If they come from stones, they do not have to come from Abraham's flesh and legs.
Therefore the text is clear in itself. Ishmael is the seed of Abraham, truly born of his flesh; therefore he also called Abraham father, and Abraham again called him his son, and yet he is cast out of the house. But Isaac, who was born of promise, remains an heir in the house alone, because the promised seed is given to him and he believes the promise.
The Jews do not think of this, for they have lost the true doctrine of the promise and faith, and cling only to the fleshly birth, which in itself is nothing unless the promise and faith are added to it. So Absalom also is David's son according to the flesh, but because he does not believe, he is lost and condemned. Likewise also the people that died in the wilderness were Abraham's children: but because they believed not, they were destroyed. Now it is impossible that a child of the promise, Abraham's heir and God's people should be lost.
(78) Therefore, the true and proper means of inheritance is nothing other than the promise. For this alone makes heirs even of those who are not children of the flesh. But the fleshly birth is only a value and cause, so weak and incompetent that even if you were truly born of Abraham's flesh, you would still not be Abraham's heir. Therefore St. Paul rightly says that the true heirs are those who hear the promise and believe it, that they are the same as those born of Abraham. Flesh born or not. For the promise, which is the word of God, is so powerful and mighty that it calls to that which is not that it is, Rom. 4:17, and that also, as John says, Matt. 3:9, out of stones children are raised up for Abraham. The flesh or fleshly birth cannot do this; only the Word, which is almighty, can do it.
(79) I have said before that there are two promises: one is the passive promise that happens to us; the other is the active promise that we accept with faith, which alone makes us, who are Gentiles by nature, heirs of Abraham (Rom. 4:16), brothers (Matt. 12:49) and joint heirs with Christ (Rom. 8:17). Therefore the Jews boast in vain against us that they are Abraham's seed. It does not follow that they are Abraham's heirs, unless they accept the promise and believe in Christ.
- they are indeed Abraham's seed, born of his flesh and blood, but the same fleshly birth does not make God's children; as John 1:13. it says: "Who are not of the blood," that is, who have no fleshly birth, or are children after the flesh of Abraham; "nor of the will of the flesh," that is, who are legitimate legitimate legitimate children, or are adopted as children; "nor of the will of a man," that is, who are of the prophets, who have governed and taught; as the popes of today boast of the order and succession of the bishops: "but those who are born of God", that is, those who believe the promise and accept it with firm faith.
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For it is not enough to be born of Abraham's flesh, nor would Isaac himself have been an heir of the promise where faith had not been added to it.
81 Therefore know that there are three kinds of seed: one is natural without promise, the other is natural with promise, and the third is not natural but has promise only. Of these three kinds of seed, the only one that is rejected is the one that is carnal, without promise, as can be seen in Ishmael. And this rejection takes place primarily so that, as we learn from St. Paul, this difference may exist between the children and the heirs; so that we are not led into the error of the Jews, who think that it is enough that they have Abraham as their father. For the rich man, Luc. 16, 24, also calls Abraham his father; but it is in vain. For only those are considered Abraham's children who cling to the promise that they are born of Abraham's flesh, as Isaac was, or not. So Christ says Joh. 8, 39. 40. to the Jews: "If you were Abraham's children, you would do Abraham's works. But ye do the works of your father the devil." Let this be said to refute the obstinate Jews, who boast so highly that they are born of Abraham's flesh and blood.
But such a game still exists today, if one can speak of it, and it has been like this from the beginning of the world among all peoples. The Jews are stiff-necked and even stubborn because of their fleshly birth, and boast that they alone are God's people. But look at the Turks, and you will see that they also rely on such carnal comfort. For since they are always so fortunate in their wars against the Christians, and have greatly strengthened and increased their great power with many great victories, especially in these last times, they first of all take from us in the highest security this title or name that we should be God's people, since we are so often slain and defeated by them: but to themselves they ascribe this glory, that they are God's people, since they are daily so fortunate.
especially against the Christians. For where the Turks war against the Tartars and Persians, they have no such luck.
83 Therefore, since they are elevated by their fortune and fattened by their victories, they consider us dogs and swine, as Sanherib did before Jerusalem, Isa. 37:10. For there his fortune also makes him a blasphemer, so that he boasts that his idols are stronger than the God who dwelt in Jerusalem. After that, the idols of the Romans subjugated almost the whole world to the city of Rome. Therefore, the Romans believed that their religion was the best and most pleasing to God. Just as the Jews now pride themselves on their fleshly birth, so do the Turks today believe that there is no other people under the sun that can be God's people but they alone. And if you ask them what the reason is and how they want to prove it, they tell you about their great victories, their fortune, power, money and goods: but they have nothing of the promise of God, nor do they know anything about it. They do not recognize the majesty of God, who also allows the kingdoms of this world to come to the unworthy and godless. For the Turkish empire, as great as it can ever be, is nothing but a morsel of bread which a rich householder throws to his dogs.
The Turks do not know this, but the Christians know it well and therefore consider the whole world with all its riches to be nothing. For they wait for another life, which is also better, in which a star will be more beautiful and more lovely than this whole world is. But they have a good and certain reason for their judgment, namely, the promise of God, which is revealed to us in the Son of God, while the Turks have their stinking Alcoran, their victories and temporal power, on which they rely. But I would also like to believe that in the places close to the Turks, many poor Christians become fainthearted because of this trouble and fall away from the faith, namely, because they see that they are miserable, while the Turks are always in prosperity and have great luck.
85 Therefore, such Christians should not be
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They need to have faithful teachers who can remind them that God's goodness and grace should not be measured by perishable things, such as wealth, great power and victories, but should be recognized by eternal goods. For this is a small sign of divine majesty, that he gives great kingdoms and great riches to this world, which goods he scattered in general since he created the world. But this gift shows what the divine majesty is, when we are raised again from the dead and will dwell in a new world eternally. Therefore this is nothing at all: God gives me great kingdoms, gives me money and goods, from which it follows that I have a gracious God in Him.
- Rather, we should say: God gives us his promise, which concerns eternal life; therefore he is also gracious to us in truth. And this text is to be used by us for a proverb: "In Isaac the seed shall be called unto thee," that is, he shall be the rightful heir who has the promise and believes it. Where there is no promise, or where the promise is not believed, even though there is great wealth, honor and power, and the kingdoms of the world, there is still no church, nor a people of God. In sum, it is Ishmael who is cast out of the house, and is not Isaac, the rightful heir. So does the pope with his own, wanting to be the church alone, when we should know for certain that they cannot be the church: Cause, because they are not children of the promise, that is, they do not believe the gospel, but persecute it. Though they may boast of succession, office, and proper authority, yet, if they believe not the promise, they are no more than Ishmael in Abraham's house; that is, they are not heirs, but children of perdition.
This difference, as can be seen from what has been said before, is made by Moses, Christ Himself, John and Paul; indeed, the other commandment proves it clearly enough, since it commands that one should not use the name of God uselessly, that this is a false church which does not take the name of God.
and yet abuses it so shamefully.
- But this is so that we may be comforted by it. For the name of God is terrifying, to be feared. But because the false church leads them against the members of the true church, they cannot fail to be frightened. When the pope puts us under ban, he does so by using the name of God: therefore it should be known from the second commandment that those who abuse the name of God are the only ones who want to be the church. For thus the church and the name of God must be distinguished. The name of God is glorious and holy, but it is often shamefully misused. There we should not fear, but be despisers, not of the name of God, but of those who misuse the name of God and want to frighten us with it. And so you should also judge the church.
(89) It is indeed a miserable and sad thing that we should be, as the papists lie to us, rejected and dead members of the church: but let us make a distinction between the right use of the name of the church and the abuse. Ishmael also calls Abraham his father, but quite differently from Isaac. But if this reason exists, as no one can deny, not even Satan himself, namely, that this is the church, which has the promise and believes in it, then it follows that the pope with his followers is not the church, but that he misuses the name of the church. For he is an enemy of the promise, and persecutes those who believe the promise.
90 Therefore it is certain that the name of the church is very often misused. For not only heretics, but also Turks and Jews call themselves the church. Whoever therefore simply says that he is the church, says nothing at all, but must prove it, or we shall rightly despise the same name of the church, for it is misused there. And again the other commandment compels us to make a distinction. For just as the
1404 ". v, 101-103. interpretation of I Genesis 21:12, 13. w. i, 2107-2110. 1405
name of God is misused, so the name of the church is also misused. For the church is nowhere, but there alone, where the word is, and they that believe the word; as this text saith, "In Isaac shall the seed be called unto thee."
- But the pope persecutes the word and uses the name of God uselessly; therefore it follows that he is the Antichrist and the abominable beast, Revelation 13:1, which has the name of blasphemy written on its forehead, that is, which teaches nothing but blasphemy and misuses and profanes the name of God forever. In the Gospel, John 14:23, Christ says: "He who loves me will keep my word"; therefore, those who want to be God's people or the church must have the word of Christ, that is, the divine promises, and that they also keep them, that is, believe them. And these are the ones whom the Father loves, to whom he comes to make his dwelling with them. But that the pope and his followers should keep the word of Christ, the same is so far lacking that they alone are those who stiff-neckedly hold and persecute the word of Christ.
- But because they thus frighten us with the name of the church and of God, let us make the distinction which the Holy Spirit makes in the other commandment, namely, that some use the name of God rightly, but some also misuse it shamefully. The right use of the name of God is where the Word and the promise are: but where the Word is blasphemed, there the name of God is misused. Therefore, this should not frighten us. For we know that God the Father, the Son and the Holy Spirit have no dwelling place with such people, but the devil himself dwells with them; as can be seen in their foreheads, on which the names of blasphemy are written, Revelation 14:9.
In sum, God's people are no other people than those who have God's promises and believe them. But those who rely on and defy works, laws and other gifts, as the Jews and Turks do, are not the Church, for works, laws and such other things are not the promise.
But in our churches we keep the right confession of right doctrine, accept the promise, and keep the word of Christ, so that even so many of them have been killed over it, and still some will be killed, for the word's sake alone, that they will not forsake the confession of the gospel. These are the true signs that prove that we are the true church and that the pope and his followers are the church of the devil. But what shall we say to this? The papists baptize, administer the sacraments, absolve people from sins; that is why they are the true church: and we cannot deny that we have not come into the fellowship of the true church through their ministry, that we have been baptized by them.
95 To this objection I would answer: The outward sacraments, and likewise the word, may well be administered by the ungodly. Judas did not belong to the church for his person and yet he was also in the church office, and those who were baptized by him were baptized correctly. We may say the same of the papists, who are blasphemers and ungodly in themselves, and yet their office is powerful when they baptize, administer the sacraments, and absolve; but so far as they retain the essentials which belong to the institution of the holy sacraments. For though they be blasphemers, yet am I no blasphemer, who use and believe their ministry, but truly obtain by faith that which is offered me in divine promise, though he be ungodly who proclaims and announces the promise unto me.
For this reason it is not enough that one has the name of the church, that one is called a bishop, cardinal or priest. All this, as Paul says Rom. 9, 6, is carnal and only refers to the person; God, however, does not look at the person. And we are not to look at this carnal appearance either, but are to look at the word and make a proverb out of this history against the papists, so that we say: Abraham has two sons: one is carnal and does not have the promise of Christ; the same one persecutes the other.
1406 k. v, i<"-ias. Interpretation of Genesis 21:12, 13. w. i. 2110-2113. 1407
the other son, who is the heir of the promise. This is still the case today and will always be the case, and has been the case from the beginning. For Cain, the firstborn, also usurped the promise and strangled his brother Abel over it, Genesis 4:8.
(97) Therefore, I say, there are two kinds of churches, just as there are two kinds of children of Abraham: one who is slain and suffers persecution, and the other who slays and persecutes her brothers, just as Cain and Ishmael did. But each has its certain fruits. The false church blasphemes and persecutes the word; but the true church keeps the confession of right doctrine and suffers persecution with patience. As we stand today and confess the word before Caesar and before the whole world.
The papists, on the other hand, deny the word of Christ, and they subordinate themselves to suppressing it with their impious decrees and commandments. These fruits of praise and blasphemy, confession and denial, are evident. Therefore, we cannot doubt that the church of the pope should not be the church of the devil, although the pious can use their office, which they administer in the church, properly, if they only keep the essentials, that is, what belongs to the holy sacraments according to the institution of Christ.
- Therefore, we should diligently remember this text. For he contends against all those who glory in the flesh. The Jews boast of their blood, that they are the seed of Abraham. The Turks boast of their victories and great power. The pope boasts of the succession, that the ministry came to him from the apostles. But we say that they do not follow one another correctly when they say: We are the successors of the apostles, to whom the ministry was inherited, therefore we are also the church. For here it is thus written in the text, "In Isaac shall the seed be called unto thee," and not in Ishmael. This is what is said: God's people are not those who have fleshly succession, but those who have the promise and believe it, they are God's people.
- for the name of GOD is written on
is used in two ways: once blasphemously, and the other time sacredly. In the true church it is holy and to be feared:' but in the false church it is not to be feared. For this consolation should always be firmly kept, and should also be daily impressed upon our minds, which the other commandment teaches us, namely, that the name of God is greatly abused.
In schools it is customary to say that words, if they have more than one meaning, do not serve to teach others. For those who use such words only make their teaching confused and erroneous: therefore they teach nothing at all. Thus the name of God, item, the church, is also not used in the same way. For some use it well, but others use it wrongly and evil.
(102) Therefore, when the pope says that all who do not accept his decrees incur the wrath of God, this is a terrible word in itself, but it is an aequivocum, that is, it has more than one meaning and is not properly used; therefore, I do not pay any attention to the pope's threats and thunderbolts. Thus, according to the dialectic, the name of the church also means nothing; for a dialectician accepts no word unless it has only one meaning.
Therefore, this is the true church and congregation of God, which does not take the name of God in vain, but hears and keeps the word of Christ, that is, believes the promises of God. When I hear the name of the same church, I fall on my knees in true humility and bow before it, for I am certain that God the Father, Son and Holy Spirit dwell in it. But if those want to adorn themselves with the name of the church who do not keep the word of Christ, but pursue it and walk in their own chosen worship, then the word, which by its nature has only one meaning, becomes such a word, which must mean more than one thing.
- For this reason, it would be a great folly to be afraid of a painted man holding a sword.
1408 v, ivk-107. interpretation of Genesis 21:12, 13. w. i, sns-sus. 1409
It is also foolish to be frightened by the name of the church when it is used blasphemously and unjustly. For it is only a painted church or a larva of the church. But this is the true church, since Isaac is the son of promise; there one should fear the name of the Lord; there is our salvation and blessedness, and also our strength and stronghold, as Solomon says, Proverbs 18:10: "The name of the Lord is a strong castle; the righteous runneth thither, and is protected."
In sum, where the word of Christ is and is kept, that is, believed, you should not doubt the church, even if the one who gives the holy sacraments or teaches and preaches is already ungodly and a blasphemer. For the word of the Lord does not return empty, but brings forth fruit; just as the rain moistens and makes fruitful 2c., Is. 55, 10. 11.
Therefore we say in our faith: "I believe a holy Christian church", that is, the one that has the Word, by which all things are sanctified, as Paul says 1 Tim. 4, 5. But this same church must suffer Ishmael, their persecutor, until Sarah and Isaac begin to speak and to plead, that is, until the right church with constant praying and crying obtains from God that Ishmael must be cast out; although Ishmael cannot believe the same until he experiences it by deed.
I will also make the son of the maid a people, because he is your seed.
107 The Lord commanded Abraham to let Ishmael go out of the house. But lest anyone should think that he had forgotten the promise he made to Abraham of the twelve princes (Cap. 17, v. 20), and as if he had regretted it, he now repeats the promise and adds that he will do this for Abraham's sake, whose seed is Ishmael. Thus the natural son is cast out, but is still set up as the mighty king of this world.
(108) For this reason one might say, Is this casting out, where one is made king of a great nation? For the heirs
and descendants of Ishmael took the whole side or line at noon and the Saracens are still a great nation today. Therefore, this history belongs to the purpose that we should learn from it that God distributes the kingdoms and dominions of this world even among those who are wicked and rejected, not for their merit, which is nothing, but for the sake of Abraham, that is, for the sake of His Church, which alone intercedes in the world for the kings and dominions, so that they may have a quiet and safe place to stay in this life, and that in peace the Word of God may spread further and further.
But as the Turk persecutes the church, so he does not believe that the prayer of the church should help him, which prays for all rulers; as Paul admonishes 1 Tim. 2, 1. 2. He attributes this to his Alcoran and his piety. For he boasts of the right true religion and the right worship, namely that he is hostile to the images that are painted or carved, but he hates and persecutes us Christians as idolatrous people.
The king Alexander also did not understand that he had such great fortune for the sake of the church and congregation of God, and yet it is nevertheless true that the prayer of the right church alone preserves all kingdoms for the sake of the small group of the pious, which must have its home in this life. So also what our emperor Carl has in this world, he has for the sake of the church of Christ and through her prayer. Therefore, this part of this text is well to remember, that God says to Abraham, "Because Ishmael is your seed." For Abraham's sake, that is, for the sake of his virtue and piety, Ishmael is made emperor and monarch.
Dear God, how unfair it is that all the kingdoms of the world are sustained and flourish through the prayers of the Church, and yet the poor Church is oppressed and so miserably trampled underfoot by them, whom she so faithfully helps with her prayers; for it is the Church alone to which God has commanded this diligence and care, that she may
1410 L. V, 107-109, Interpretation Of I Genesis 21, 12-14. D. I. sus-Asa. 1411
for the kings, as St. Paul exhorts 1 Tim. 2, 1. 2.; and the same for having peace, discipline, good order and security to spread the word and to gather a church by the word; as the histories of the first reigns and monarchies of the Babylonian and Assyrian empires testify.
(112) Therefore, as far as this history is concerned, Abraham must abandon his opinion: Sarah, however, breaks through and achieves what she had set out to do, because she looked at the promise a little more closely and understood it better than Abraham. For God also reveals something to the small and lowly, so that the great may be humbled. Now follows another battle, which belongs to the other table, as the previous one belonged to the first table.
Third part.
Of Ishmael's and Hagar's expulsion, and of their miserable state in the desert.
V.14. Then Abraham arose early in the morning, and took bread, and a bottle of water, and put it upon Hagar's shoulder, and the lad with her, and let her out. Then she departed, and went astray in the wilderness at Beer-saba.
This is truly a miserable story, if you look at it carefully, even though Moses described it very briefly. Now that Abraham is certain of God's will, he hastens to obey God, gets up early in the morning, gives Hagar no money, prepares her for an unknown and lukewarm way with no clothing at all: but lets his most beloved wife, who had first made him a father, simply go away with her firstborn son, and gives them only bread and a bottle of water, or a sack of bread and a jug of water. These are the goods that Ishmael the son and Hagar his wife received.
- But if it is not to be seen that it is an abominable thing that the mother, who was burdened with the son, should thus miserably wander about, and moreover to an un
to a place known to man, even to a vast and arid wilderness? He gives her no servant or maid: the mother is driven naked and naked with the son, who is also naked and naked, from the right father's house and inheritance; they carry nothing at all away with them, but only a little bread and water, which no doubt would have been food and drink for a few days. If he had given them wine or provided them with money, their misfortune would have been even worse.
(115) Now it can be seen according to reason that Abraham acted somewhat tyrannically and cruelly; but that is to kill the fatherly inclination toward wife and child, which are the two most violent inclinations. For we are not to think that Abraham was a Wendish peasant; he was a true God-fearing, pious, gentle, humble and merciful man who also loved his enemies.
Why then did he treat his wife and son so badly and miserably, as if they were his enemies? Where is the fatherly heart here? When the angels came to him, and he had not yet recognized that they were angels, he presented them with butter and a calf, and cakes: but here he thrusts his firstborn son from his inheritance into misery, as if the fatherly heart had died and gone out of him in a moment. For let each one of us ask his own heart. If you had a pious and conjugal wife in marriage, and a true natural son were born to you by her, and were not by nature a hard unkind man, could you overcome or even drive away the paternal inclination so that you should not at least give your natural son a servant with him, who would at least show him the way and guide him?
Therefore Abraham would not have done this without great struggle and great pain. For he was not a block or a stone, but let his beloved wife go with great groaning and many tears, which he shed over her; for God changes nature in the saints.
1412 L. v. ios. 110. interpretation of Genesis 21, 14. w. i. 2125-2123. 1413
do not kill, also do not kill the affections. So it is also similar to the truth and well to believe that neither Hagar nor her son Ishmael will have laughed, but that they were frightened with all their heart when they heard this new message that they had to go to misery.
118 Therefore this deed, that Abraham thus drove out his wife and son, is described in a frightful and pitiful manner, though it is a few words. And if Abraham had not heard the promise and comforted both mother and son with it, he would have had to worry that they would have been in danger of life and limb because of the wolves, bears and lions in the desert. In sum, Abraham could not have dealt so harshly and unkindly with the sodomites, who were nevertheless wicked, evil people; for he had prayed for them and had, as it were, died over the prayer.
Now, if the monks who live in the monasteries are holy, what can you find in them that is equal to this hard and difficult work, that he overcomes even the two greatest inclinations against his wife and son and gives way to the commandment of God through guilty obedience? Therefore Abraham is an excellent example of obedience, faith and all good customs, but especially of right obedience to God. For these things did not happen so briefly as the words say, and yet they had to be described in this way, so that we might learn from them that, according to the example of Abraham, one should love God above all things, and so completely that you should not love anything in the whole world in this way, not even your wife or children, or even your own body and life. And if Moses had wanted to describe everything that happened, he would have had to have a big book just for this one history. For who could tell what weeping and devilry both the mother and the son will have suffered?
For this reason they will have moved Abraham and Sarah themselves, and finally the whole house, to have compassion on them and to weep for their sakes. First of all, Abraham and Sarah are both admonished.
that they would suffer with patience, so that they would have to be cast out. For the same would be the will of God, which He would have specially expressed by a certain word, that Ishmael should leave his father's house and his fatherland, and wait for God's blessing in another place and not in the land of Canaan. Moreover, they will have said that GOD is constant and 'true and will not forsake them, but will abundantly bestow upon them what He has promised, namely, a very mighty kingdom.
This I have not invented, but the circumstances themselves, and what Moses also told above (Cap. 17, v. 20.), make it clear that one should look at these circumstances. For the history of the Sodomites teaches how gracious and merciful Abraham was even against his enemies. How could he have refrained from weeping here, when he let his wife and firstborn son go away with so little food?
My dear Hagar, he will have said, I have not forgotten what I owe to you and your son, my flesh and blood, and would gladly keep you both with me, and show you the works of love as I owe: but God's commandment is there, compelling me and commanding me to do otherwise. Therefore, for God's sake, suffer and endure with patience that both of you must be cast out naked and naked. God does not want you to become rich from my good, but wants you to feel his blessing in another place. 2c.
What could be more useful to us for the teaching and remembrance of the great works of God than this very history? For it reminds us that one should not delay or argue long when one has God's command and order. For God delights in obedience, but He is hostile to delay. The inherent inclination also made Abraham a bit misguided, so that he was distressed and thought: Where will my poor wife and her son stay? Where will she find a place to live?
1414 v. ui. 112. interpretation of Genesis 21, 14. w. i, 2123-212". 1415
Who will protect and defend her, if injustice and violence happen to her? But faith, since it has been so assured and strengthened, has subdued and strangled all these thoughts, though not without difficulty and great pain, and has remained simple in this hope that God will provide for them and have respect for them; for he has them, he thought, better than I can have them, and will also be able to help them better than I can.
124 Therefore, this is an example from which we should learn that we should only do quickly, without delay and without much dispute, everything that we know we are commanded to do in God's word. When Christ says John 21:21, 22 to Peter, "Follow me," Peter goes on as if he had forgotten the command, and takes care of John, and worries about him, saying, "Lord, what is this?" But the Lord rebukes him, saying, "What is it to thee? Follow me."
Therefore Abraham does right: he does not dispute where Hagar will go with her son; he simply looks to God's commandment, which commanded him to cast out the mother with the son. Such examples and practice are seen in the holy men. The monks, as I said above, know how to boast much about how they have denied themselves; item, about their mortification and killing: but their killing is when they see that a brother sitting with them is given better bread or better fish. But in Abraham we see rightly how the flesh is crucified, and how his will, even as it is holy and righteous, and assured of God's commandment, is put to death. For this is God's commandment, that a man should love his wife, protect and defend his children, and also gather them something so that they may feed themselves 2c. Such a natural will and holy inclination to kill is commanded to Abraham here, and thus to leave both wife and son, so that they also do not have to take a penny from so much of his property. If this is not an example of right killing, I do not know what killing should be called. He loves them both, the wife and the son; but since he is commanded that he should
When he is supposed to expel them, he obeys God without delay, who has called him to do so, and cuts off all disputation and lets them go, whatever the outcome or end with them in misery.
Thus it is described how Hagar and Ishmael were cast out, and how they took their leave and had to go away. And as you see, this is indeed a pitiful description, for no part of them was able to refrain from weeping. It was almost a burden for Ishmael and his mother that he and his mother had to leave his father, who was rich, pious and holy, and his whole church: But it was hard for the father, that he had to let them leave him, poor and miserable, and henceforth be deprived of both their fellowship; which was also a grief to Sarah herself and Isaac. But they both obey the will of God and kill the innate inclinations, even those that are the strongest, namely, those that one has for wife and children, for whose sake we also take the greatest danger and misfortune upon us in this life. This means, however, to keep the vow of chastity, of which the lazy bunch of monks, even those who want to be the most holy among them, know nothing at all.
The last part that Moses adds, namely, that they went astray in the desert, is also part of the reason why one should have had so much more compassion for them. They had no one to guide them on their way, and because they did not know where to go, they went astray in the desert. But the same word, that they went astray, indicates that they were so lost and troubled in their hearts that they themselves did not know where they were going, as is the way when one is in fear and distress. Now we know that women are by nature weak-minded, and are hardly troubled even by a slight accident: what then shall we think of Hagar, who thus miserably went astray in the wilderness with her son, having had no one to guide her, having no sustenance on the
1416 L. V, 112-114. interpretation of I Genesis 21, 14-16. W. 1, 212S-2I2S. 1417
Way, has had no human help. Now, however, a greater and more distressing accident has also occurred, as follows in the text.
When the water in the bottle was finished, she threw the boy under a tree, and went and sat down opposite from afar, a bow shot away, for she said: I cannot watch the boy die. And she sat down over against him, and lifted up her voice, and wept.
This history could not have been described in a more cruel and miserable way, although Moses passes through it briefly and does not say much about it, as is his way. The mother and her son had water for three or four days to refresh themselves in the desert, but after that they had no more water. Because of this, death was near to them both, and that because of thirst, which is an unpleasant thing in nature.
Now whoever would bring a long charge against Abraham here could accuse him of being a murderer of his own son and wife. For he has given cause for it to come to this with them, as he casts out his own flesh and blood as horribly as it can be seen. And Moses himself also uses such words, which are horrible enough. He says that Ishmael almost died of thirst, and that his mother threw him under a bush, and that she overcame her motherly heart and left him so that she would not have to watch him die. Who would believe this now, if Moses had not written it thus? So one misfortune usually follows the other. This firstborn son has been expelled from his father's estate, has been deprived of all his father's goods; now the misfortune also comes that he is in danger of his life in the desert because of hunger and thirst.
This is a terrible and miserable spectacle, that the mother lays the boy down in the grass under the bushes. For her heart is so broken with fear and sorrow that she cannot see her son die. Yes, you say, this accident would have been a good thing for Abraham beforehand.
We should have thought and not rushed, especially in such a matter, which was against all natural love.
Now I have said above that this example should be diligently remembered, so that we do not argue long when God commands us to do something, but that we obey Him in it without delay. And we will truly not be able to easily imitate this obedience, which Abraham performed here. But what the monks do, namely, that they wear caps, do not eat meat, and do not touch money, all these things we could easily do.
For this reason Abraham was not a common Christian or a confessor of God, but a martyr above all other martyrs. For who is there among us who does not know how strong is the inclination that one has toward wife and child? It is easier for a father to suffer death than to abandon his own, or to suffer great violence or injustice.
And yet all things must and must yield to the commandment of God; and it is not because you wear a black or gray garment that you want to be a Christian, but you must put all that you have in danger, not only your wife and child, but also your own body and life. For thus Christ clearly teaches Matth. 10, 37: "Whoever loves father or mother more than me is not worthy of me," that is, when I come with my word and commandment, then you must forget everything that you have and possess in this whole world.
Now tell me, what have you ever heard or read of this denial in any monk? They may write on the door of their dwelling: Deny thyself! but if thou wilt estimate the matter according to deeds and works, this is said by them nothing else than this: Leave a poor kitchen, for instance, and go to one that is abundantly and well provided for; flee toil and labor in this world, that is, as occurs in the house and worldly regiment, and have good days in the monastery, mast thyself like a sow and begrudge no one nothing. O how is this such an easy killing, how pleasant and pleasing it is to the flesh!
1418 "V, 114-us. Interpretation of Genesis 21, 15. 16. w. 1. 212S-A8I. 1419
The more patient and merciful Abraham was, the more praiseworthy is his obedience, namely, that he prefers God's commandment to all things and loves God above all things, so much so that he drives his most beloved son and wife out of the house as if they were his enemies. It is true that this expulsion is miserably described, that the poor boy cries out miserably, since he must now die of sheer thirst and his mother cannot help him in the desert; for if you want to estimate it according to outward appearance, you will consider it an atrocious deed and will blame Abraham severely for it: but what else should he have done or could he have done, since God had commanded him to do so?
(136) Although Ishmael is expelled from the house of Abraham and his church, yet, as I have said above, that without a doubt many of Cain's descendants have been converted to the church of God, I have no doubt that Ishmael and his descendants will also be converted to the true church of Abraham. For it is not the opinion of this repudiation that he should thereby be completely excluded from the kingdom of God, but that he should know that the kingdom of God is not due to him by natural right, but that it comes to him by pure grace.
For God does not give anyone anything out of debt, according to the saying Rom. 11:35: "Who gave him anything before? It is also no one's merit what he gives us; for ours would be ill-kept if God were to be our debtor; indeed, we are all his debtors. Therefore, when he gives us something, he does not give it out of debt and by right, but out of grace, which he offers superfluously and abundantly to all those who believe his promise.
Ishmael must learn this lesson with his mother, because they both wanted to act against Isaac according to the law. But after this presumption, that they thus rely on their law, has been killed by this hard expulsion, I do not doubt that Ishmael will again have gone to Abraham with his mother; for I will let
the Jews' opinion that Keturah should be Hagar.
139 This history therefore serves to teach us that we have nothing by right, but that everything we have comes to us only by grace. The Jews want to be Abraham's heirs by right and possess the blessing, because they are born of Abraham's flesh; but if they could give up this right and forgive themselves of it, and have recourse to God's grace and mercy in Christ, then they would become partakers of the blessing.
140 Thus the pope boasts on account of the succession, and with the same right he ascribes to himself that he alone is the supreme bishop in the church: but we must by no means yield to him this in the church. If he wanted to be first or supreme by grace, we would tolerate him: but because he insists on his right and insists on it so hard, we cannot stand that. We say the same of his statutes. If they allowed them to remain free, we would be patient with them; but because they make them necessary, we reject them, and in that case we are harder than any anvil or diamond can be, who would otherwise be softer than wax if we were allowed our freedom.
The monastic life should be judged in the same way. The monks have their rules and their special practice; they insist on these as their own right, and consider that eternal life is due to them by right. But who told them to do this? And is this not a great impiety, that God, by grace, for the sake of His Son, promises us everything abundantly and also gives it to us, but that we throw away His promise and are so presumptuous that we may arrogate to ourselves eternal life as if by right?
Therefore God declares Himself with this example of Ishmael that He is not indebted to anyone. Therefore, let no one boast before him and be presumptuous because of his righteousness or merit: but let all the world be guilty of falling down before him and asking for mercy and grace.
1420 v. IIS-IIS. Interpretation of Genesis 21:15, 16. w. i, 2131-2134. 1421
Ask for kindness, and say with one accord with David Ps. 143, 2: "Do not go into judgment with your servant."
- all this is taught to us by Ishmael, who, after being killed in this way, simply renounced his right and then came to the promised inheritance as a sojourner; as St. Paul says to the Ephesians Cap. 2, v.
- says of the Gentiles. For I believe that the children and descendants of Ishmael also joined the congregation of Abraham and became heirs of the promise, not as of right, but by accidental grace, as we said above about Cain's family.
This is the reason why the son is cast out of his father's house naked and naked with his mother, who was also naked and naked, and why he is cast out with her alone into the wilderness, even into death, hungry and thirsty, so that the harmful animal might be killed in him, which is called the presumption and false delusion of one's own righteousness, right and merit before God.
For with God nothing is valid but grace and favor, and if the Turks, the Jews and the pope with his followers would take hold of it and accept it through Christ, they would be blessed. But now they are blinded and reject grace, and rely on their right and merit; therefore they must be eternally damned.
This text, about the trials and tribulations that Abraham and Hagar had in this place, belongs entirely to theology and holy scripture. For, as I have said, it was a great trial to Abraham that he had to drive out his natural son and his legitimate wife so unkindly, that he did not provide either the wife or the son with anything, but let them both go away to certain death. For Abraham was not a hard stone, but he was full of the Holy Spirit, who makes people meek, humble, kind, gentle and willing.
147 Therefore, this is a strange history, but it is described by this holy man.
The same patriarchs are an example for us, so that we may learn to love and honor God above all things. So he was commanded above (Cap. 12, v. 1) that he had to leave his father's country; and in the 45th Psalm, v. 11, it is said to the church that was gathered from the Jews: "Listen, daughter, forget your people and your father's house" 2c., and Christ also says Matth. 10, 37: "Whoever loves father or mother more than me is not worthy of me".
In the other table the commandments of love toward the brethren are understood; but when a new commandment comes, as when Saul is commanded to kill the Amalekites, 1 Sam. 15:3, then we are to become their enemies, persecute them and kill them, and forget all love, even if one should slay his own son, as Abraham does. For this word, when God says in Exodus 20:5, "I am the LORD your God," cancels out the other word, when we are commanded to love our neighbor and honor our parents.
Therefore we see two kinds of death in Abraham: the first belongs to the first table. For there he stands in battle over the promise of God, which Abraham wants to make common to his two sons against the word; but this inclination of faith is killed in him, and Abraham must learn from his wife which is the right understanding of the promise.
The other killing belongs to the other table. For there he must forget God's command to love and do good to his wife and son. These examples are to be taught diligently in the churches, for they are in fine accord with the gospel, which teaches that the word of faith is to be preferred to all things on earth. Abraham, therefore, having been taught by such exercises, did not hope to obtain the promise in this life, but understood them of other greater things than the goods of this world could be, although he still had to be afflicted with such great and severe trials and tribulations, since the inheritance of the promise had already been given to him.
151: For the knowledge of the eternal life is a
1422 " v. iis co-interpretation of I Genesis 21:15, 16. w. i, 2134-2137. 1423
Faith in the future Christ and the hope of the resurrection of the dead are the right true goods; he waited for them through the promise, and did not let the serious accident he encountered prevent him from doing so, namely, that he had to wander around in the wilderness, have no home of his own, and drive out his wife and firstborn son. All these things a carnal man regards as contrary to the promise, but in truth they are good exercises by which faith is tested. Which exercises are necessary to us, but to the flesh they are exceedingly heavy, yea, they are impossible for it to bear.
The words that Abraham gave Hagar a bottle of water and bread are briefly spoken, but they also show how it was such a wretched thing. For if you only look at the circumstances, you will see that they are so horrible that words cannot describe them enough. It was not Sarah or one of the servants, but Abraham, the father himself, who prepared his wife and firstborn son for the journey, put bread and a bottle of water on their shoulders, and commanded them to leave the house.
This story is similar to the one where he was commanded to sacrifice his son Isaac (Gen 22:2). For the heartache would have been somewhat more bearable if he had ordered one of his servants to do this, but he would have gone to another place at that time. But now he himself must prepare them both for the journey, and must be present to see them go away: therefore he will have to put aside the fatherly affection he had for his wife and son, and express himself as a hard, unkind, cruel man, and as if he had never known it.
Such immeasurable fear and great love for God Moses considered worth recording, since Abraham not only looked at this misery, but also caused it and brought it about. But if another had done this, and his wife,
If he had been a householder for twenty years, more or less, and had thus been cast out of the house, what do you think Abraham would have done? But now, because God so commands him, he himself executes this atrocious deed. And wants to teach us with this example that one should do everything for the sake of one's neighbor, but if we are commanded by God to do something else, then we should have nothing in this whole life that should be so pleasant and dear to us that we should not become hostile to it, even our own life; as Christ says Matth. 10, 39: "He who hates his life will find it.
This means to forget his father's house, as the 45th Psalm v. 11 says. It is truly a miserable description, which I can hardly read with dry eyes, that the mother and son could thus patiently bear the fact that they were driven out and that they must thus go into misery; therefore either Abraham, the father, stood there and with weeping eyes spoke the blessing after them and wished them happiness with his prayer, or else hid himself away in some corner, where he alone wept and lamented his misfortune and the misery of these wretched persons.
For he was, as I have often said, not a block or a stone, but had a heart that was full of faithfulness and love in the highest degree toward his neighbor, and much more toward his own household, namely, toward his wife and his firstborn son. So where one temptation follows another and tears over tears always flow down the cheeks, there is a right death, and these are the right exercises of faith, which also kills innate love. Therefore you may say of the monks' and nuns' killing, of which they know how to boast, that it is all lies and vain folly.
157 Bersaba, which place is thought of in the text, is situated near Egypt. In the same place there may have been flocks of sheep and large cattle; for the people of the place lived from cattle breeding and lived in huts.
1424* D.V, I2V-IW. Interpretation of Genesis 21:15, 16, W. 1:2137-214." 1425
used to. There Ishmael and Hagar came into a new danger, which also frightened the mother and made her almost nonsensical with impatience; as Abraham may also be regarded for having proceeded too cruelly. Although it had a different opinion with him; because he obeyed the commandment of God".
Ishmael is dying of thirst, and since the mother cannot watch such a sad spectacle, she lays him down in the grass under the bushes and goes a little further away from him, as if she wanted to leave the boy lying there, who does not behave differently, but as one who now wants to die; however, she remains sitting not far away from him, so that she could hear the groaning of the dying boy. We learn, however, what a great misery and accident it is when one has to wander around in misery outside of his homeland among unknown people, since he does not have a certain dwelling place. This misery and accident is even greater, which is indicated by the circumstance in this place, namely, that Hagar is a mother and a wife, and walks alone, moreover in the desert, since she was so suddenly expelled from a large house, and now she lacks food and drink, and her son lies there and must die of thirst.
She might well have had water from Bersaba, for there the shepherds undoubtedly had their tents: but the poor wretched woman is quite lost, not only outwardly in her body, so that she goes astray, but also in her heart she is so distraught that she does not know what she is doing. This is a theological rule and trial, that Satan always makes those who are miserable and distressed even more distressed, and that he makes those who are bodily lost also inwardly distressed and troubled in heart. For so he is wont to do, as the German proverb says: Where the fence is lowest, there he always wants to climb over; and on which side the chariot hangs, there he also hangs himself, so that he may overturn it.
Therefore, in addition to this misery and accident, very sad thoughts have also come, which the devil can well prepare. Oh, where shall I go now, she thought.
I, poor woman, who am so miserably expelled! There is no God in heaven who would have mercy on us, nor is there a man on earth who would take care of us. God will be hostile to us, that is why he will also let us perish here and die of hunger and thirst in this desert.
This is the poisonous and harmful addition, from which Satan gets the name, that he is called a Leviathan, because he can make a spiritual accident out of a bodily one, and always puts on one burden the other, which is even greater. Job says in 40 Cap. V. 20, that he cannot be pulled or driven by any means, that is, he cannot be driven away by human strength: he is a real leviathan, who always puts something on one part of the cart and presses it down with it, and completely overturns the cart that is tilted.
Therefore, this was a great challenge, much more severe than hunger or thirst can be. Because of this, she became so distraught that she herself did not know what to do, otherwise she would have looked around for a well, for example, and thought that there must be people in such a place; but she got so caught up in the additions and increases of Leviathan that she thought that where there was only a grain of tribulation, there were several hundredweight. Thus in the holy revelation of John Cap. 12, 10, Satan is called "the accuser of our brethren. For those who are sure, he makes hard as steel, as our antinomians are; but those who have a weak and fearful heart, he strikes down with his terror, as if thunder were striking them.
163 Therefore Hagar is not only challenged because she was cast out externally, but also because she was spiritually forsaken; and so she despairs even unto death. The water was out, but not far from it was a whole well, but Hagar does not think of this, for she is drowned in the lying thoughts that Satan has given her, thinking, "Behold, Abraham is a man and a prophet of God, and in his house alone is the true church; it is he who will keep you and your son.
1426 L. V, 122-124. Interpretation of Genesis 21, 15. 16. W. I, 2140-2142. 1427
What more certain sign can you have than this, that you do not belong to the church?
For my part, I would not like my heart to be struck with such arrows, for I have experienced how dangerous wounds are caused when some minister refuses to absolve me and rejects me from the holy sacrament; whether it be for lesser causes, I believe that I would run away in despair and give myself away as Judas did.
Now Hagar heard this judgment, that she should be cast out with her son, not from a lowly servant, but from the most high patriarch himself, who is the father of the promise: How thinkest thou then that she shall be afraid?
We have just heard from Lot that he was so despondent and darkened by his sorrow and grief that he did not see even with his eyes, and did not know what he was doing; for his heart was so overtaken with great pain and danger that all the senses in his body died as it were. Therefore they call it ^ĻĻĻĪ±ĻĪ¹Ļ, that is, a rapture, which is so violent that Lot did not even know what he had done with his daughters. Hagar also had such a hard struggle here, and Moses indicates the same with the word, when he says how she went astray. For she was so sad that she could not see anything; her despair made her deaf, dumb, blind and completely forgotten, and even killed all her senses.
But thou seest that here the law is first spoken of, before the consolation cometh; which is against our antinomians. Ishmael and his mother Hagar were proud of Isaac, because they were also Abraham's seed, and put off their inheritance because they were related to Abraham in the flesh. This thought and sense therefore had to be killed in them, namely, that they first learned the law and thereby were killed. But those who are killed by the law must then be raised up again with the word of God, and
comfort them, for they have repented of their sins and are not secure and hopeful, as Ishmael was.
Therefore this text teaches us what the right practice and office of the law is, and St. Paul calls these words of Sarah, when she says: "Push out the maid", words of the law. He does not say, "What does Sarah say?" but, "What does the Scripture say?" Although Moses with his written law was not yet present, the law was nevertheless in his use and practice; for "to cast out" is a word of the law.
(169) Therefore let us reject the antinomians, who would cast away the law from the church, and teach repentance by the gospel. It is right to say that people should be lifted up and comforted, but we must also say who they are whom we are to comfort, namely, those who, with Ishmael and his mother, have been cast out of their home and fatherland, and are famished and thirsty in the wilderness; who groan and cry out to the Lord, and are not far from despair. Such people are the right listeners of the gospel.
But those who think that they are in grace, for the sake of fleshly advantage, are proud and presumptuous because of their own righteousness and holiness, do not believe that they are in the wilderness, but in paradise; neither do they know what it is to err in the wilderness; they are not humbled, not killed: they must be beaten and crushed with the hammer of the law, yes, they must even be destroyed.
But this is done by the law, which says, "Cast out the maid with her son, for he shall not be the heir," Gal. 4:30, which is saying this much: We are all by nature outside of grace. For as far as our nature is concerned, we are children of condemnation, and it does not help that the Jews are Abraham's seed, that when we are born we bring with us our understanding, our reason and the law, and that we can to some extent add our will to it: all this still does not help at all to salvation. But from
1428 L.v, 124-126. interpretation of Genesis 21:15, 16. w. i. 2142-214Ā°. 1429
All that is of the law and of the will of the flesh and man, it is said, "Cast out."
For God cannot suffer or tolerate the pride and presumption of Ishmael, that is, He does not want us to boast about our physical birth, or about our powers, our free will, our wisdom and justice. For all these things must be put to death, and we must despair of them all; as in this place Hagar also despaired. When this has happened and we have been cast into hell, then it is time that we are called again by the comforting and sweet word of the gospel, which does not say: "Cast out", but: "Be of good cheer, "no son, your sins are forgiven you", Matth. 9, 2. Therefore the scripture says that it is God's work to cast into hell and to lead out again, to kill and to make alive again, 1 Sam. 2, 6.
And this is the reason why Ishmael had to be cast out with his mother, that the horrible and shameful pestilence, the presumption of his own righteousness, might be killed. For he thought thus: I am in the house of Abraham, therefore I am also an heir. This confidence and presumption is such a poisonous pestilence and harmful pestilence that it cannot be killed, but only by the utmost despair, namely, that man is deprived of all that he has, divests himself of it altogether, and almost despairs of God Himself and His grace, and feels that he is rejected and cast out by God. This is what the Father and true Abraham, that is, God Himself, must do to us. For the Church and Christ Himself, as well as righteousness, are of no concern to us. For the church and Christ Himself, as well as justice, are of no concern to us unless the harmful presumption is first overcome and killed.
For this reason, the antinomians are worthy of hostility from anyone who wants to defend themselves with our example, since the reason why we taught about God's grace in the beginning is now clear. The accursed pope had even oppressed the poor consciences with his human statutes; had all the right means, help and consolation, since
with which the poor despondent hearts might have been saved against despair, taken away: what should we then do but raise up again the oppressed and weighed-down hearts, and hold out to them the right consolation?
We also know that we must speak differently to those who are full, tender and fat. At that time, we were all outcasts and very afflicted. The water in the bottle was out, that is, there was no comfort. We lay like the dying, like Ishmael under your bush. That is why we needed such teachers, who held up God's grace to us and taught us how to refresh ourselves.
The antinomians want the doctrine of repentance to begin immediately with grace, but I did not hold the trial that way. For I knew well that Ishmael had first been cast out and despondent before he heard comfort from the angel. Therefore I followed the example and comforted no one, but only those who had previously repented and grieved over their sin and had despaired of themselves, whom the law had frightened, the Leviathan had attacked and even made dismayed. For the sake of these Christ came into this world and does not want the smoldering wick to be extinguished, Isa. 42, 3. Therefore He calls Matth. 11, 28: "Come unto Me, all ye that labor and are heavy laden."
Ishmael was not such a man before he was expelled from the house, but he was proud and sure, and an antinomian epicure. I, he says, am the lord and heir in the house; Isaac and Sarah shall depart from me. Should this hopefulness have been praised and tolerated in him, or should he have been punished for it? How could he be punished in any other way than to be expelled from the house together with his mother, and to take nothing with him from Abraham's house except the reward of the law, that is, bread and water? For this is what the law does: it leads the thief bound to the gallows; but before he is strangled, it refreshes him with a drink of water, but at last the water is lacking and death remains; that is all the law does.
1430 L. V, 126-128. interpretation of Genesis 21:15, 16. w. i, 2145-2148. 1431
Therefore let us learn that God is hostile to all the hopeful; but those who are humbled and have felt the power of the law, He comforts, if not by man, then by an angel from heaven. For he does not want such people to be lost, just as he does not want the secure and the proud to remain in Abraham's house.
(179) But a teacher and preacher in the church must be learned, skillful, and experienced in both these things, that he may both chastise and contriteize the unruly, and comfort again them that are chastised and bruised, lest they be utterly despondent, and be swallowed up of the law. If our nature were not so corrupt because of our sins, we would not need the preaching of the law at all. But God cannot do anything to us by His grace because of our hardness and deepest security, unless He has first broken and crushed our iron and steel-hard hearts with the law.
Therefore St. Paul interprets this text according to the letter and says: "All who are of the synagogue are such people. We also learn by daily experience that not only the Jews, but also all men are of this mind; as I said above about the Turks, who presume to be God's people because they have such great fortune and so much victory; item, about the pope and his church, who bear the name of the church because they sit in high office and honor. In sum, this history depicts all of them in such a way that they cannot be saved unless they are led to death and despair. For they all presume to obtain God's grace and forgiveness of sins through the fleshly birth and their ability to do so.
I still remember that at one time a godless man and a great enemy of the gospel fell from a scaffold while looking at the building that had been erected in that place. Since he felt no harm from the fall, for no limb was injured, he cried out with a loud voice:
Now I know that I have a gracious God. This is what the world tends to do. It misses itself in bodily benefits and creates such a delusion that God is gracious and favorable to it; this is our nature and way. Therefore, it is necessary that it be killed, which is done by the law.
For this reason, anyone who wants to be an heir of the promise must abandon everything that is not a promise, just as St. Paul did to the Philippians in chapter 3, v. 8, when he called the righteousness of the law filth. V. 8, where he calls the righteousness of the law filth. For nothing is valid in the sight of God except the promise and grace held out in Christ. The flesh also has its gifts, but nothing is due to it except bread and water. Eternal life does not come to the children of the flesh, but to the children of the promise, that is, to those who believe in Christ.
It is a glorious thing that God has given a blessing to husbands and wives, saying, "Grow and multiply"; but this blessing is bodily, and remains only to fill the earth. For however holy and pious the father and mother may be, the same does not help the children born of them: they themselves are not saved. But if they are to be saved, they must become children of the promise and believe the promise themselves. For this cause we all must be baptized: and that thou art baptized, I profit not by it, but must myself also be baptized, and believe.
Thus, Ishmael's rejection is a proof that affects all men, the whole Church from beginning to end: that the first birth does not belong to the Kingdom of God and that without faith in the promise of Christ no one can be saved. For this reason it is a foolish thing that the papists cry out that they are the Church. For the church is not such a people as is to be looked upon and understood according to the great multitude or people, wisdom, power, wealth, honor, succession, office, and such like things, much less according to the worship services of their own choosing; but is a people of promise, that is, who believe the promise.
(185) If, then, they say, "The pope is the head of the church, therefore all that is
1432 ".V, 1S8-1S0. Interpretation of Genesis 21, 15. 16. W. 1, 2148-2UN, 1433
he commands, divine and good; so you shall say that such does not follow. For the pope knows and understands nothing of the Scriptures, much less does he believe the Scriptures. He is an outward shell of the church, but is not the church; indeed, he challenges the church and persecutes it, as Cain persecuted his brother Abel, and does this for the sake of the promise, which he usurps, even though he does not believe. Therefore, let no one be frightened by the great and splendid titles and names of ordinary succession, by their profession and office.
The Turks also boast that they are creatures of God and swear by God, the Creator of heaven and earth. The pope boasts that he believes in Christ, namely, that he is the Son of God and Redeemer of the whole world. In the meantime, he establishes monasteries, masses, fasts, the service of the dead saints, and other such things, but all in vain. For these are the works of thine own creation, who art made of flesh; they are the fruits of an evil tree. But if the tree is to become good, you must become a member and person of the promise, that is, you must accept grace and rely on mercy alone. Which cannot happen unless you accept the word of promise with right faith. Ishmael is a true natural son of Abraham, but he is not an heir.
This is St. Paul's argument and proof, which no man can overthrow. We see and grasp that the papists persecute the children of the promise as Ishmael persecuted Isaac. If therefore the false confidence which they have conceived is not killed and destroyed with all the excellent gifts which come from the flesh, they will never be saved. Look at the Turks, how they are adorned with such great power and wisdom, and the pope and his cardinals are also very wise men. So Plato, Cicero and Socrates were also great men, but therefore they are not the church. Because they do not have this essential difference, so that the church is separated from the world, namely the promise. Therefore, we give the pope and his people the well
that they have wisdom and great honor, and that they also have the succession and the ministry, but they are not yet the church. For they still lack the essential difference, which is that one must believe the gospel. But those who do not believe the gospel are not the church, nor do they belong to the kingdom of Christ.
Therefore, dear Squire Pope, your papacy must first be killed and you must be destroyed before God, or else you will never become even the smallest member of the church. These are harsh words and very unpleasant to the papists; but it also hurt Ishmael that he had to be cast out and separated from the church, and be considered such a member as would be cut off from the church. And nothing harsher or more burdensome can happen to us common people than to be deprived of all hope and comfort.
This temptation often plagues me myself, so that I almost look around for good works to rely on, namely, that I have taught and preached a lot, served many people and done good, and suffered a lot of injustice without my merit: but when the right moves and battles come along, I feel that all this is nothing, and I am driven to the point that I must also say and confess with David, Psalm 32, v. 5: Lord, I am nothing, but only a poor sinner; item, when he says in the 116th Psalm, v. 11: "I said in my fear, All men are liars," that is so much said: All men are vain, who deceive and are deceived; item in the 143rd Psalm, v. 2: "Go not into judgment with thy servant."
(190) But with this hope alone do I arise, that I may see that in the gospel comfort is promised to those who are oppressed and troubled by their sin, and hope to poor despondent consciences; and that to those who are led into hell, heaven is promised. And this is a certain sign of this hope, that the Son of God, without our foreknowledge, sacrificed Himself for us on the trunk of the cross to God His Father.
- where now the people in this way
1434 L. V, 130. 131. interpretation of Genesis 21, 15-17. W. 1, 2151-2156. 1435
are first humbled and brought to despair, and as they despair of themselves, so they also begin to be confident for Christ's sake; so they become children and heirs of God. But many are found who do not want to be humbled, but still intend to take revenge and grumble against those who punish them; such are hardened and hardened in two ways.
Therefore, when you feel that you are being humiliated, lie down at the feet of your heavenly Father and say: O dear Lord, if you deal with me in this way, I will suffer it with patience and confess that I deserve much harsher punishment; therefore have mercy on me: if you do not want me to be an heir, then deal with me in such a way that I may remain a servant: yes, as the Canaanite woman Matth. 15:27, I will not refuse to be a little dog in thy house, that I may at least eat the crumbs, which otherwise shall fall to the ground, and be trodden under foot. You do not owe me anything on account of any right, so I will abide by your grace and mercy.
This is the right way by which we come to grace and salvation, but there are few who hear it, and even fewer who obey it, believe it and accept it. The Jews recite these words daily in their prayers, and say: Praise be to God, who sanctifies us above all other nations on earth; but this is no prayer, but is the highest blasphemy, as the 109th Psalm v. 7. says: "Their prayer must be sin." For God is not such a God as accepts persons, but holds out His word to all men, and wants them all to believe and be saved; He makes no distinction between Jew and Gentile, but wants to be one God of all men. Therefore, let no one make such a claim or boast as the Jews do; but let us all humble ourselves and confess that we are nothing; but what we are, that all comes from the grace and mercy of God.
194 Paul also was puffed up and proud because of his righteousness; but since he had the
When he heard the voice of Christ at Damascus, whom he had so surely despised before, he trembled and was terrified, and said, "Lord, what do you want me to do? Where was his glory then, that he was Abraham's child, of the family of Benjamin, a Pharisee, a disciple who had diligently studied and learned the law? Just as Ishmael went from the law to the promise, and from death to life, and from hell to heaven, so did Paul. For this reason, he subsequently treats with such great zeal and spirit this disputation on the promise and merit, on grace and good works, namely, that the promise alone and nothing else makes heirs; that fleshly birth, circumcision and other works of the law do not.
Fourth Part.
How the angel appears to Hagar and helps her, and what happened to Ishmael afterwards.
I.
V. 17. Then God heard the voice of the boy. And the angel of God called from heaven to Hagar, and said unto her, What is the matter with thee, Hagar? Do not be afraid, for God has heard the voice of the boy as he lies.
He does not call him Abraham's son, but only a boy, which name is common to all men, and says that his cry is heard. But Ishmael, since he was so close to death, would undoubtedly not have claimed that he was born of Abraham. For since the sorrow and fear of death are upon him, he forgets it, and the Leviathan, of whom we said above, has also come, that is, Satan, who has also killed him spiritually by the power of the law.
Therefore, there was nothing left with him but the inexpressible groaning of a despondent heart that he confessed that he was not worthy of his father's house and inheritance; as the prodigal son says in the Gospel Luc. 15:21, "I am gone.
1436 L.V. 131-13S. Interpretation of Genesis 21:17. ". 1. 21SS-21S8. 1437
no longer worthy to be called your son." God sees and hears this groaning. He cried out with his mouth and lamented, but the anguish of the heart and sorrow was the most prominent thing, which was followed by the crying and deep sighing of the heart. To such music, which seems very sad and miserable to us, God is more pleased than to any other service; as He says Isa. 66:2: "I look upon the wretched, and the brokenhearted." For where one is secure, God is angered.
197 There is a story told of Anthony, the hermit who first began the monastic life, that he desired to know what kind of companion he would have for the great honor and glory in eternal life, because he was very pleased with himself for the sake of the solitary life he led. Therefore he heard in a dream that in Alexandria there would be a shoemaker or tanner who would be his journeyman in the same glory. Then Antony marveled at this comparison and went to Alexandria to see the same man, who would be like him in holiness. For he thought that the shoemaker must be an excellent and highly gifted man. When he comes to him, he finds him at his work, so that he can feed himself and his wife and children; therefore he says to him: "My dear shoemaker, I know that you have God before your eyes, and serve him faithfully and rightly: I beg you, tell me, what do you do, what do you eat, what do you drink, how or when do you pray, do you also keep watch and pray all night long? No, says the cobbler, but in the morning and in the evening I thank God for His gracious protection, that He has governed and preserved me, and I ask Him to forgive all my sins for Christ's sake, after which I humbly ask Him to govern me with His Holy Spirit and not to lead me into temptation. When I have made such a prayer, I deal with my leather, and see how I may feed myself and mine. I do nothing more about this, except to take care that I do not act contrary to my conscience.
When Antony hears this, he is astonished and understands so much from it that the self-chosen services are not proper services, and that for this reason one should not rely on them. Such grace not only befell Anthony, but it is also an admonition to all descendants, so that God would help His dear church, that people should not give way to the self-chosen services, which always bring with them this harmful pestilence, that one should rely on them; which false trust must be killed in all ways.
For neither poor and insignificant clothing, nor hard and meager food, fasting, long prayer, much watchfulness, nor any work whatsoever, can help us to come to eternal life; only trust in God's grace and mercy, or only the promise, is what makes us blessed. If it is without it, then only confess freely and say: I am nothing, I do not belong to the inheritance, I am driven away from my father's house. This is the voice of the boy Ishmael, which the Lord heareth: and to them that cry unto him he sendeth his angels from heaven.
200 Therefore this is a very great comfort to all those who feel and sense that they are cast out, that is, who recognize their sin and are terrified of God's judgment. For God will not and cannot reject such wretched and afflicted hearts, Ps. 113, 6. And if such people had no other comfort of men, an angel would rather have to come down from heaven to comfort them. Therefore God is called a God of the miserable and afflicted, who does not extinguish the smoldering wick, Isa. 42, 3. But after the carnal trust in Ishmael was killed, he became a true child of the promise, and what he had demanded before as by right, but still did not obtain, the same now happens to him by grace in the utmost need and despair.
This is a strange thing, and it is well worth noting. Since Ishmael feels and senses that he has been rejected, he is closest to God and God loves him the most, and he can hear the voice and the groaning of the wretched Ishmael.
1438 L.V, 1W-1W. Interpretation of I Moses 21, 17. w. 1, 2188-2161. 1439
Do not despise the afflicted boy. If God had not heard him there, he would have been eternally lost. But this is impossible for God, for He is gracious and merciful, Ps. 103, 8, who does not take pleasure in the death of the poor sinner, Ezk. 33, 11.
(202) Therefore let us learn well this rule, that no other people on earth can become Abraham's children except those who are broken in spirit, and that by special and pure grace. Therefore let no man presume on any thing, neither let him despair. But our nature is like this: in times of peace, when things are going well, it is presumptuous, and in times of war and strife it is even despondent; but since one should take the middle road, and where there is trouble and danger, one should not despair, but should rely on God's grace and mercy and call upon His name, according to the saying in the 50th Psalm, v. 15. Psalm v. 15: "Call upon me in trouble, and I will save you"; item, as he says in Psalm 91 v. 16: "I will show you my salvation" 2c.
(203) But people must also be reminded that no one should think that by repenting of sin, of which we have now said much, one can earn God's grace, as the sophists falsely teach. For there are many who do not hear the word; there are also many who hear the word and yet do not believe. For the word is spoken to us all, and this is a common word, so at the same time it concerns us all, since he says Exodus 20:2: "I am the LORD your GOD." But the presumptuous despise it; but those who despair do not believe that it concerns them. Therefore one must take the middle road, according to the common saying: In the middle is safest.
(204) For the sake of Hagar, it is reasonable to wonder that she was not frightened and ran away when she heard the voice of the angel in the wilderness. But I have said that her heart was so troubled and distressed by great fear that she did not consider who he was who was speaking. As it is also the case of St. Petro Ap. histr. 12, 7. ff. When he is awakened in prison by an angel and led out of prison, he does not know,
that it is serious, what happens with him, but means, something happened to him in the dream. But there is no doubt that the angel of Hagar appeared in the form of a man.
- Because the word of God is never preached in vain, Hagar is first raised from death by the voice of the angel: Then she is enlightened by a new light of the Holy Spirit, and from a handmaid she now also becomes a mother in the church, who afterwards instructed her children and admonished them with her example, so that they would not become proud; For she had also been a proper wife of the holy patriarch Abraham and had borne him his firstborn son, but the same fleshly advantage or privilege had done her no good, indeed, the same honor had been a cause that she had become proud and hopeful; but for the sake of such hopefulness she had been cast out, and having thus been humbled, she had finally come to grace.
(206) As in our time, we also who have lived in monasteries. We tell others about our cross and torture, on which we relied and thought we were sitting in God's lap; but now we have been enlightened by God's word, we call the same righteousness all, on which we then relied, with St. Paul Phil. 3, 8. vile filth and harm.
- Since Hagar was instructed in this way in the school of the Lord, she then taught many disciples very well in the most important article taught in the church of God, namely, that no boasting according to the flesh is valid before God, for she lay in one bed with Abraham and was nevertheless cast out of the house. If anyone wants to boast about this, he should boast about the Lord, that he knows the Lord, 1 Cor. 1:31, that is, that he has the promise and believes it, because without this faith the rest is all in vain.
The words of the angel are very short in Hebrew, as: "What do you lack, Hagar? But they are not to be understood as if they were harsh words, so that he would attack her, but they are words of comfort. Ah, he says, why do you weep, why do you sigh, what do you desire? You have no reason to feel this way.
1440 L. v, iW-ur. Interpretation of I Genesis 21, 17. W. i. sisi-2is4. 1441
fear. Stop crying, God cares for you and your son. He has thus willed to chastise you. Now that this has happened, he wants you to hope in his mercy and to take care of everything that is good for him. You also prayed with your son before in the house of Abraham, but there God did not listen to you, because at that time your prayer was in hope and contempt of your brother. But in this place he has now heard you; therefore believe that here is his church. For where God hears prayer, there is the house of prayer, there is the church, there is the inexpressible groaning of those who despair of themselves. So this, which is said so clearly in the text about the place where Ishmael is, must be understood as said emphatically.
And so the angel is sent from heaven to comfort the almost dying Ishmael and his mother. Because the medicine and help is so delicious and expensive, it is clear that the illness they both had must have been great. For not a man, but an angel is sent to those who are afflicted with misery and grief here, and we are also shown here why they were also cast out in the first place, namely: Not that God was hostile to Ishmael and Hagar, but that this false cause was invented by Leviathan; but God's counsel and will is that they should be humbled and learn to rely solely on God's grace and mercy, and not on any merit or carnal worthiness.
Now this was written by the Holy Spirit, so that the whole world and all descendants might learn that this sentence is universally and undoubtedly true, namely, that we are saved by grace and not by merit or works. For there was no other remedy or means to ward off the pride and hope of merit and worthiness, except that Ishmael would be expelled with his mother from the holy church of God that was in Abraham's house. But since this could not have happened without great pain and many tears, the fruit that resulted was nevertheless much greater, namely,
that through such a way they came to grace and became blessed.
This, I say, is the ultimate cause of this miserable and pitiful exorcism, namely, that God wants to teach that we are saved by grace alone, or primarily through faith, which grasps and accepts the grace held out to us in the promise. For the natural children shall become like unto them that are not natural children, and yet believe, that there may be one God of the Jews and also of the Gentiles: that the Jews may not boast of their carnal advantage, and the Gentiles may not despair because of their unworthiness and sins.
And this is the highest article of our faith. If it is taken away, as the Jews do, or falsified, as the papists do, neither the church can exist, nor can God retain His glory. Which honor is that he is gracious and merciful, and that he will forgive our sins and make us blessed for the sake of his Son.
Therefore, this apparently sad history is a comfort to us who are poor, miserable sinners and come to the church without any worthiness or merit. But we have an equal place with those who are natural children. For with God there is no respect for the person, and with Him alone the promise is valid; for it is God's word that endures forever, Isa. 40:8.
- But what reason can our adversaries have to doubt this doctrine, which they so vehemently dispute, when we say that we are saved by grace alone and not by merit? What, after all, moves them to do this? For it is much more certain in itself if we believe that we become children of God by grace rather than by merit. For if it depended on merit, we could never be sure when we had merit enough; therefore we could not be without danger of eternal damnation. What, then, causes the papists to prefer to rely on works and their own merit rather than on the promise and grace of God?
The first cause is that they do not believe that God is a Creator of heaven and earth.
1440 L. V, IM-U7. Interpretation of I Moses 21, 17. W. I, 21S1-21S4. 1441
fear. Stop crying, God cares for you and your son. He has thus willed to chastise you. Now that this has happened, he wants you to hope in his mercy and to take care of everything that is good for him. You also prayed with your son before in the house of Abraham, but there God did not listen to you, because at that time your prayer was in hope and contempt of your brother. But in this place he has now heard you; therefore believe that here is his church. For where God hears prayer, there is the house of prayer, there is the church, there is the inexpressible groaning of those who despair of themselves. So this, which is said so clearly in the text about the place where Ishmael is, must be understood as said emphatically.
And so the angel is sent from heaven to comfort the almost dying Ishmael and his mother. Because the medicine and help is so delicious and expensive, it is clear that the illness they both had must have been great. For not a man, but an angel is sent to those who are afflicted with misery and grief here, and we are also shown here why they were also cast out in the first place, namely: Not that God was hostile to Ishmael and Hagar, but that this false cause was invented by Leviathan; but God's counsel and will is that they should be humbled and learn to rely solely on God's grace and mercy, and not on any merit or carnal worthiness.
Now this was written by the Holy Spirit, so that the whole world and all descendants might learn that this sentence is universally and undoubtedly true, namely, that we are saved by grace and not by merit or works. For there was no other remedy or means to ward off the pride and hope of merit and worthiness, except that Ishmael would be expelled with his mother from the holy church of God that was in Abraham's house. But since this could not have happened without great pain and many tears, the fruit that resulted was nevertheless much greater, namely,
that through such a way they came to grace and became blessed.
This, I say, is the ultimate cause of this miserable and pitiful exorcism, namely, that God wants to teach that we are saved by grace alone, or by faith alone, which grasps and accepts the grace held out to us in the promise. For the natural children shall become like unto them that are not natural children, and yet believe, that there may be one God of the Jews, and of the Gentiles also: that the Jews, because of their carnal advantage, may not boast, and the Gentiles, because of their unworthiness and sins, may not despair.
And this is the highest article of our faith. If it is taken away, as the Jews do, or falsified, as the papists do, neither the church can exist, nor can God retain His glory. Which honor is that he is gracious and merciful, and that he will forgive our sins and make us blessed for the sake of his Son.
Therefore, this apparently sad history is a comfort to us who are poor, miserable sinners and come to the church without any worthiness or merit. But we have an equal place with those who are natural children. For with God there is no respect for the person, and with Him alone the promise is valid; for it is God's word that endures forever, Isa. 40:8.
- But what reason can our adversaries have to doubt this doctrine, which they so vehemently dispute, when we say that we are saved by grace alone and not by merit? What, after all, moves them to do this? For it is much more certain in itself if we believe that we become children of God by grace rather than by merit. For if it depended on merit, we could never be sure when we had merit enough; therefore we could not be without danger of eternal damnation. What, then, causes the papists to prefer to rely on works and their own merit rather than on the promise and grace of God?
The first cause is that they do not believe that God is a Creator of heaven and earth.
1442 L.V.I37-M. Interpretation of Genesis 21:17. W. I. AS4-21S7. 1443
and of the earth. For if they believed that they were God's creature and God their Creator, they would never hold their merit or works against Him, nor would they be proud or presumptuous on account of anything. For how can the Creator be compared to the creature? The creature is made of nothing; therefore, all that the creature is capable of is nothing, namely, where one wants to rebel against the Creator, who gave the creature its essence. Therefore Job says in the 4th Cap. V. 17, 18, 19: "How can a man be more righteous than God, or a man more pure than he who made him? Behold, among his servants there is none without blame, and in his messengers he finds foolishness. How much more, they that dwell in the lime houses, and that are founded upon the earth, shall be eaten of the worms." Therefore, it is evident that the papists neither believe that God is the Creator nor that they are creatures, since they reproach God for their merits and works, and would rather rely on their works than on God's grace. But what is it that that which is nothing wants to argue with God, its Creator?
The other reason that the papists doubt the doctrine of justification by faith is that God does not deal with us according to His majesty, but takes human form and speaks to us throughout the Scriptures as one man speaks to another. He asks Adam in Paradise Genesis 3:9: "Adam, where are you?" as if he did not know, if Adam did not tell him. The saints cry out everywhere: "Arise, Lord, why are you asleep? Yes, Christ himself says in the Gospel Luc. 6, 38: "Give, and it shall be given unto you," and establishes, as it were, a society and fellowship with us, so that he speaks everything to us without majesty and, that I call it, from the humble form of God. But it happens as it is said in the common proverb: Where one makes oneself too mean, one is despised.
- But God condescends and humbles Himself because of our weakness, for we cannot tolerate or tolerate our weakness.
that he should speak to us in his majesty. These are words of majesty, of which St. Paul says Rom. 11, 35: "Who has given him anything in advance to be repaid to him?", item Rom. 9, 18: "He hardens whom he will"; item Job 4, 18: "Before God no one is innocent." Who can bear these words? And yet, when he lets himself down for our sake, that he may speak to us as a householder speaks to his servants, he is despised by us, and we take it that he needs our money, our fasting, our praying and our watching. 2c.
218 Therefore, the kindness and fellowship that should reasonably provoke us to accept the goodness and grace of God makes us presumptuous and proud. He speaks to us of himself as if he were a man, like us; he presents himself as if he does not know where Adam is; he presents himself as if he were asleep; he rents out his vineyard and promises the workers their wages. We abuse this kindness and humility of his, and take him for a tailor or cobbler, who gives us nothing out of grace, but does everything according to our merit. This is an insufferable presumption and worthy of eternal death.
219 Yes, they say, nevertheless the promise is there Luc. 6, 38: "Give, and it will be given to you. What is that to you? Do you therefore say that you do not celebrate a creature of God? But if you are a creature, then you are nothing compared to the Creator, and it is in vain that you reproach him with your merits and works. Do you not see that Ishmael is driven out of the house when he becomes proud and hopeful because of his fleshly birth, and that he must then almost die in the wilderness? But the same is very useful to him, because through it he is redeemed from arrogance and obtains grace.
The 100th Psalm says v. 3: "He made us, and not we ourselves. Why does the Holy Spirit remind us of this, as if no one knew? Answer: Truly the whole world needs this teaching, for all who rely on their works do not know that the Lord made them, and they need to be reminded that the Lord made them.
1444 L. V, 1W-I4I. Interpretation of Genesis 21, 17. W. 1, 2167-2170. 1445
they would humble themselves before the Creator and would not presume to have any wealth. For all that they have, they have from God. The ignorance of creation and the fact that God shows Himself to be so kind to us makes us proud and presumptuous.
Therefore it is necessary that the Lord give us a master, as the 9th Psalm v. 21 says, and kill us with Ishmael, so that the saying of St. Paul Ephes. 2, 8. 9. may certainly stand: All that we are, we are by faith and not of works, by grace and not of merit, even naturally, and according to the body and flesh, how much more supernaturally and according to the Spirit; that we may simply say: Have mercy on me, dear Lord God. This is what Ishmael and Hagar learned in the desert.
The fact that Ishmael was driven out of the house teaches us how God is so fiercely hostile to pride and presumption. Here again, learn how God deals with those who are humiliated. Hagar sits and weeps very violently, and is in the greatest despair; for she sees that she and her son have been cast out and banished from Abraham, the father of God's Church, which is truly an abominable thing. For the law does not joke, but truly strikes down the hearts and humbles them, that with all their strength and works they have earned nothing but eternal damnation.
Therefore the angel comes as a comforter, and brings nothing but vain words of comfort from God Himself: but Hagar is silent, for she cannot answer him because of weeping. For where the heart is taken up with great sorrow, mourning and grief, speech also dies and remains silent. Because she is silent to the angel's words, the angel absolves her of her sins and tells her not to be afraid.
Therefore, you should know the difference between the Law and the Gospel. She had previously heard a sad judgment that God wanted her to be cast out with the boy. Such a voice of the law depressed her proud spirit, especially since she was challenged in the wilderness. Where now a heart
When a man is afflicted with such fear and distress, he cries out with constant groaning: "Lord, do not cast me out of your sight," Ps. 51:13. But what this is, to be cast out of God's sight, is understood only by the saints, that is, by those who are well tried and humbled: but those who still dispute about their merits and works do not understand it. Therefore follows the right voice of the gospel, which is thus, "Fear not," that is, you who have hitherto been crushed by the law, rejected and banished, shall now have good hope that you will be helped. That you have been driven out and that the water is gone; item, that you are in the vast wilderness, and your son lies there as if he were about to die: all this frightens and distresses you, and it would not be far from killing you. But God tells you not to be afraid. Just as everything else frightens you and makes you fearful, so this favor and grace of God shall raise you up again 2c.
But the fact that she is thus comforted by the angel shows that she was in the highest fear, trembling and terror. For what else would it be necessary to tell her that she should not be afraid, if she had not been extremely frightened and distressed? The Antinomians and Epicureans feast, play, sing and jump: therefore it would be in vain to say to them that they should not be afraid. But Hagar, together with her son, is extremely frightened and despondent, not only because the water in the bottle has run out, but rather because there is a lack of spiritual water, and she now feels that she is banished. She had well understood that she had cried and prayed in vain until now, for she had been hopeful and proud; but now her prayer is heard, because she has a broken heart and is dead with her son. God is a God of the humble and lowly, not only of the Jews but also of the Gentiles, but He resists the proud, 1 Petr. 5, 5.
226 But see how the angel knows how to moderate his speech so finely. He says not that the voice of Hagar is heard, but of the son: and yet he speaks not to the son, but to Hagar. For she as the
1446 " v, 141-143. interpretation of I Genesis 21, 17. w. i, 2170-2172. 1447
Mother was most grieved and distressed for the sake of her son, who was now almost closer to death than to life. Now that she hears that he is in grace and that he is promised a great kingdom or a great nation, she is completely restored and comforted, and nothing prevents her from this joy, so that she is not immediately reinstated or called to the former place from which she was expelled. God," says the angel, "has heard the voice of the child" in the place "where he lies," as if to say: "You shall make no distinction before God between the house of Abraham and the tree under which your son lies. Even though you are not in Abraham's house, be careful not to doubt that you and your son belong to the same church and congregation.
227 Abraham is the father of the promise, and in his house is the true church; but that thou art now excluded from it, methinks it is a wretched thing. Therefore you think that you would like to be a maid and your son a servant in Abraham's house, but it is not necessary; it is enough that you are humbled. For as far as the nature of the place is concerned, this place where you are now is no less than the house of Abraham. For here God speaks with you, in this place he hears the prayer of your son, therefore he also has a church here 2c.
Thus does St. Paul everywhere. He makes the Gentiles and the Jews equal, and makes no other difference between them, except that the natural children of Abraham trusted in God's word. The Gentiles did not have this advantage, namely, that Christ should come from their seed; and yet they are compared to the Jews as far as the grace of salvation is concerned, if they only believe in Christ.
- as we see here that God has an open ear to hear the voice of Ishmael, who lies outside the house of Abraham in the wilderness under the tree and cries out to Him, namely, that this reason and main doctrine may stand firm and certain, that God will give glory to the lowly and humble.
and that the Lord is well pleased with those who fear Him 2c., Ps. 147, 11. And as Peter says Acts 10, 34. 35. 10, 34, 35: "Now I know with truth that God does not look at the person, but in all people, whoever fears Him and does right is pleasing to Him," whether he is circumcised or not, for this is certainly the result of the circumstances.
For this reason, this text is worthy and necessary that we explain it in so many words and at such length. For it is true that if our worthiness and merit were to count for anything, we would already be lost. Therefore, the papacy is worthy that everyone should be hostile to it; for everything is done according to the person and the worthiness of the people, that one is a monk, a nun, a priest and is in the celibate state 2c.
They all think: We are poor, we are not married, we fast and pray, therefore we will surely enter the Kingdom of Heaven; but this is the Ishmaelite hope, which God cannot suffer. And shall we thank God for it, when He takes away this confidence in our merit through many a trial, and teaches us that we are justified by grace through faith and not by the merit of our works.
- For this reason it can be seen how God is so strict and serious, and so cruelly dealt with Ishmael, this has been a useful and necessary seriousness, first for the sake of Ishmael, who could not have been humbled in any other way; then for our sake, so that we may have hope and trust in Him, that we alone may be saved by His grace and mercy, as the Jews themselves were; as Peter says, Acts 15:15. 15, 9. 11.
Therefore, God does not only hear those who cry out to Him in Abraham's house, where the church is, but also under a tree, only that you humble yourself and hope that He will be gracious to you through Christ. And thus is confirmed the noblest article of our faith and our highest wisdom, namely, that those are not children of God who are born of blood, of the will of man, or of the will of
1448 v. Interpretation of Genesis 21:17, 18. w. i. 2172-217". 1449
but of God, John 1:13, that is, those who believe the promise. For by this promise alone will he save those who are not proud and presumptuous because of birth or merit, but who believe in Christ. Now this is the preaching of the angel: but to this he also gives a command.
V. 18. Arise, take the boy, and lead him by your hand; for I will make him a great nation.
Hagar was able to think like this: What shall I do now that I am reconciled to God? Shall I go again to Abraham's house? Then the angel says: No, I do not command you, I do not want you to be bound to any place, go wherever you please: but only take the boy and lead him by your hand, that is, see that you take care of him, teach him, instruct him and govern him. So he absolves the poor afflicted woman from all banishment and fear, and accepts her back into the fellowship of Isaac's promise, leaving her free to go wherever she wants; he does not want her bound to the house of Abraham or to any other place. As if to say, "It matters little where you will be, only that you fear and worship God and govern, instruct and care for your son, and do not worry about the city, time and person with whom you will be, nothing: do what a mother should do, and know that God will take care of you.
Because of this, she was banished and, as it were, imprisoned, but now she is set free again as a Christian. God could have spoken to her as he spoke at Mount Sinai, but because she was already frightened before, she could not bear the voice of the high majesty.
The Lord also uses such kindness toward us. He speaks to us through the service of men in the ministry of preaching, and thus conceals his majesty, which is terrifying and distasteful to us. But because such a ministry seems too small and mean, first the pastors and church servants, and then God Himself, will also be involved in such a ministry.
The Lord has despised this ministry, and it does not take much for it not to be trampled underfoot. But a time will come when God, who now so humbles Himself for the sake of our salvation, will let His majesty be seen, and will suppress and destroy the sure despisers. Therefore, let us learn to recognize this supreme and immeasurable gift of his, namely, that he has thus manifested his majesty and taken on human form. Therefore, let us not despise the word, but fall on our knees and honor and worship the holy ministry of preaching, through which God humbles Himself to speak to us.
- for we are truly the people, who, as Moses, Deut. 4, 7. of his Jews, have God near to us and dwelling among us; for by your mouth He speaks to me, and by my mouth He speaks to you; yes, that is even more, the Son of God Himself came down into the flesh and became man, for the sole purpose of enticing us to Himself, and that we should draw hope from this that He would be merciful, and not be afraid of Him, as we are afraid of His majesty, which our nature cannot bear; as it is written 2 Mos. 33, 20: "No man shall live who beholds me"; item Deut. 4, 24: "God is a consuming fire." For this reason he takes upon himself a weak form, which is like us, yes, which is even friendly, before which we should not even be afraid, as we are not afraid of ourselves.
But all this is contrary to the infirmity of our nature, which cannot be healed, namely, that we all look at our works and merits, and thus forget that we are creatures, but God is the Creator, and thus despise the grace by which alone one must be saved. In order that God might prevent and control this affliction, He sent His Son into the world to show us the Father, and the Son sent the Holy Spirit to show and teach us that the Son became man for us and a sacrifice for our sins.
- that the angel has fulfilled the promise of the
1450 ".v, 1E-147. interpretation of Genesis 21:18-21. W. i, 2175-2178. 1451
The repeated ban of the great people was very necessary because of the serious ban in which Hagar was. For she will have thought thus: Behold, I have been cast out with my son, and though God has promised me that twelve princes shall be born of my son, yet He will repent of the same benefit, and the promise will be lost, because I am thus banished and cast out; for the ban takes all away. Therefore the angel comforts her and tells her that the promise will be sure. You were cast out," he says, "only because you were humbled and learned that everything you have, you do not have by any right, because Abraham was your husband, but you have it by grace. This has been taught and held up to the whole world by your example. This is the absolution, followed now also by a bodily consolation.
V.19. And God opened her eyes, and she saw a well of water. So she went and filled the bottle with water and watered the boy.
240 Moses writes everything in a very simple way. I said above about the great fright of Hagar, that she was so excited that she did not see the well that was so close to her. But now, when she is awakened and encouraged by God's word as if from a deep sleep, she opens her eyes and sees the well of water; and since her feet were dull and tired before from sadness of heart, she can now step on it again. For she runs to the well, and fills the bottle with water, so that she again refreshes the weary boy.
The fact that Moses says that God opened her eyes is nothing else than that God, through His word, dissolves and takes away such terror of the heart and agitation; as the 116th Psalm v. 7 says that the soul is satisfied by the word, that is, it is refreshed and comes back to itself, as it were. For in temptations, which are somewhat heavy, hearts come as it were from themselves, that they feel nothing, nor do they feel anything.
understand. In Terence, one says that he is so enraged that he cannot direct his heart to any thoughts. If anger can thus mislead and grieve the heart, what should not the great terror and excitement do, which the feeling of the wrath of God and eternal damnation bring with it?
Augustine says that the heart of man is more alive when it loves than when it lives, as can be seen in lovers; therefore, even in great sorrow the heart is overtaken and crushed, and all the senses die. But this is the power of the word of God, that it revives hearts that have thus died; the word of man cannot do this.
243 But that she waters the boy, the same also belongs to it, that we learn from it, how the affliction had been so great; because the sad thoughts withdraw senses, strength and juice from the body, that the tongue becomes dry, and the whole body of man feels that it becomes weak and decreases. This is the reason for fainting and other distressing accidental illnesses.
II.
V. 20. 21. And God was with the lad; and he grew, and dwelt in the wilderness, and became a good shot, and dwelt in the wilderness of Pharan. And his mother took him a wife out of the land of Egypt.
So far we have heard how Ishmael, after he was killed in the wilderness, was accepted again by grace, and learned this reason, that those are not Abraham's children who are born of his flesh, but who believe the promise. For God also requires of us, above the fleshly birth, our own or personal righteousness, which comes to us by grace alone, through faith alone, so that all glory before God may be set aside, Rom. 4:2.
245 But these things are our comfort and doctrine, that we be not proud nor presumptuous because of the grace which we have, nor despondent because of our sin; but that we take the right middle way. For those who are proud and presumptuous sin.
1452 "V, 147-I4S. Interpretation of Genesis 31:30, 31. w. 1. 2178-2181. 1453
They are against the first commandment and carry the blasphemy of Satan in their hearts, saying, "I am God to myself. But the others, despairing, also sin against the first commandment and blaspheme God, because they consider it that he is not merciful, thus depriving and robbing him of the noblest honor of his divinity.
246 This then is the right middle way, that we should confess and believe that, as it is said in the first commandment, God is our God, and we are His creatures and works. Therefore we should not despair, for we have only one God: nor should we be presumptuous or proud, for we are creatures, and as Isaiah Cap. 40, 6. says, we are nothing and vain dust.
The fact that the text says that God was with the boy Ishmael is a great, glorious consolation, which indicates that when we are humbled, God will open heaven for us and abundantly pour out Himself and all that He has. For not only is Ishmael brought back to the right path, so that he does not continue in presumption, but since he is humbled, he is again placed in the church from which he was cast out because of his presumption; and God Himself sets Himself to be his guardian, governs and blesses him, and is now pleased with everything he does.
For this reason, Ishmael undoubtedly became a skillful and learned preacher, who was instructed by his own example and preached that God is God to those who are humbled; for he used to humble his own, not that he wanted to trample them down and destroy them, but that he might break their blasphemous presumption and that we might be capable of his grace.
In the same way, Ishmael, when he became a husband, brought his wife and his wife's friendship and parents to the knowledge of God; he established a church among the uncircumcised Gentiles, which was like the church of Abraham, without being separated from it in person and place, but nevertheless recognized and confessed the same God, and the same seed, which was promised to the house of Abraham.
(250) This saying, that Ishmael grew, is not to be understood of natural or bodily growth only; for at the time he was under the spell he was about twenty years old: but that God made him great and increased him, first in the word, and in spiritual gifts; "for God," says Moses, "was with him. After that, that he also blessed him temporally, that he begat twelve princes. And there is no doubt about it, Ishmael will have become richer than Abraham was. For he saw the twelve princes who were born of him, but Abraham's descendants did not suddenly arise and become great, although twelve generations came from Jacob, Abraham's grandson.
Therefore we should learn from this how a broken heart is such a powerful sacrifice and how humility is such a pleasing smoke offering to God. For the 145th Psalm rightly says v. 19: "God does what the godly desire"; for they offer a holy sacrifice to God. But in those who are proud and presumptuous, God has an abomination; for he does not find in them the inexpressible groaning.
252 It is almost frightening that it always happens that the descendants fall away and do not prosper. Where the people of Israel have gone, this shows and teaches many miseries and misfortunes, as well as the prisons they have suffered. For the Ishmaelite presumption also affected them. Because they had the word and the temple, they were safe and did not fear the fall, and not only sinned freely without any fear, but also always invented new services. It was the same with the descendants of Ishmael, who, as we see, were drowned and swallowed up in the glory of the fleshly birth, for that is why they called themselves Saracens and not Hagarenes.
But now it cannot be omitted, such a case must follow where this doctrine is annulled and extinguished, namely, that we are children of God by grace alone and not by nature. For this concludes very finely from this cause, that we are children of God by nature.
1454 L.V, 14S-1S1. Interpretation of Genesis 21:20, 21. w. 1, 2181-2183. 1455
t all are children of wrath, Eph. 2, 3. and as the 51st Psalm v. 7. says, we are conceived in sins, that is that the clot of the seed from which we are born is corrupted by sin.
254 There are indeed in nature excellent gifts both in the body and also in the soul; but what does God say about them? "Man is hay, and his goodness" or righteousness "is like a flower of the field," Isa. 40:6. Now where this teaching is not, hearts become puffed up and proud, and let themselves dream of their own merit, boasting of the blood, the flesh and the will of the man, as the pope does. For since he has the office of baptizing, administering sacraments and absolving by the power of the keys, he boasts that he is the head of the church. But it is in vain. For although he boasts that he is an heir and successor of the apostles, he does not have the faith of the apostles, and it follows that he cannot be a part or member of the church. For children are not those who are born of the flesh, but those who believe. That he now has the name of the church, the keys and other gifts, I grant him, but he does not yet have the Spirit of God.
255 Moses says that Ishmael was a right rabbi or master to shoot with the bow, that is, a good archer. This is not to be understood as meaning that he could aim finely and hit with certainty, but that he was a brave man of war. For in those days they did not use bows, as is done now, for spectacle and entertainment, but against the enemy; and the Arabs, who are such warlike people, still use bows today, and no monarch or potentate has ever been able to overpower and subdue them. For this reason, the angel said in the 16th chap. V. 12: "His hand against everyone, and everyone's hand against him. For just as he did not oppress them all, so he was not oppressed. It may have been his practice that he first tried it by shooting harbors, deer and birds in the wilderness, but the text is primarily concerned with how his kingdom was increased and spread.
Therefore, the descendants of Ishmael fell again into the sin of their father and forgot how to humble themselves before God. The same will happen to our descendants. St. Paul says Apost. Hist. 20, 29: "Out of yourselves shall arise abominable wolves." Thus in our time the Sacramentalists and Anabaptists arose, who in the beginning accepted our teachings, but afterwards raved and raged against us as if they were nonsensical. For Satan practices the same art and the same treachery at all times. The Saracens, as I have said, boast of Ishmael, and do not see that such glory has been destroyed by the ban and banishment: they want to have the honor of their ancestors and not the spirit. So do the Jews.
But it is decided that the descendants must also have the same spirit, faith and promise, or they must not be children of God. I must have the faith and hold fast to the confession that Peter had, or I am nothing, even if I am already the pope. So the church has various gifts, but it is one faith, hope and love that holds all believers together in the one head Christ.
At the end Moses remembers the desert Pharan, so that he may show that the expulsion was not caused for Ishmael's destruction; because Pharan is located near Beer-saba and Gerar, at the borders of the holy land, and also borders on the tribe of Judah, as can be seen in the fourth book of Moses: therefore Ishmael did not live a long way from Abraham's house. Therefore, this close location and neighborhood indicates that Ishmael was reconciled to his father Abraham and his church, although the descendants, as it happens, always fell away one after the other.
- it is also to be noted that Moses indicates with clear, explicit words that Ishmael took a wife, and in this he did not follow his will, but his mother's counsel; for the example of all young people, that they also follow their parents' counsel and will.
1456 V, 151-183. interpretation of I Genesis 21, 20-23. W 1. 2IW-S1SS. 1457
The angel commanded Hagar to take care of her son, to teach him and to govern him; therefore, he was commanded by the voice of God to obey his mother, who gave him a wife. The angel had commanded Hagar to care for, instruct and govern her son; therefore he was also commanded by the voice of God to be obedient to his mother, who takes him a wife from Egypt, and the son follows his mother's advice and will as is proper.
This virtue is praised here by the Holy Spirit, and God also gives His blessing to it according to the promise in the fourth commandment, which reads: "That you may live long on the earth," Exodus 20:12. Therefore, we should also know how to remember our office, and not despise the services of men, which God uses as a means. He wants the children to be governed according to the counsel and will of their parents: if you are obedient to them, you are sure that you have been obedient to God Himself. In the same way, preachers and pastors are appointed in the church: if you hear them, you hear God Himself. Thus, the authorities also lead the regiment because of God and by His command. Therefore, it is Satan's masterpiece that he brings such external offices into contempt.
It is true that the Holy Spirit alone enlightens the heart and kindles faith, but he does not do this without the outward ministry and the outward use of the holy sacraments. That is why Paul is commanded to hear Ananias at Damascus, Acts 9:6. Just as we are commanded to hear the word in the church, so we should not doubt it in the household: if you hear the parents commanding or commanding something, you hear God Himself and are certain of God's will. But if you deviate from the proper office and follow your own delusions and whims, you will not only be of no avail, but you will also seize and accept Satan for God, and you will be quite uncertain of your thoughts, whether they come from God or from the devil.
- Therefore, Ishmael now receives a great
and rich reward for his obedience in following his mother's counsel and will in taking a wife. For God blesses him abundantly. On the other hand, he curses the disobedient, as the examples teach and show, namely, that in such a marriage, in which the children have entered against their parents' will, there is generally neither salvation nor happiness.
Fifth part.
Of the envy of the Philistines, Abraham's oath and covenant with Abimelech. Item, from Abraham's remaining achievements.
At that time Abimelech and Phichol, his captain, spoke to Abraham, saying, "God is with you in everything you do. Now therefore swear unto me by God, that thou shalt not be unfaithful unto me, nor unto my children, nor unto my nephews; but do unto me the mercies which I have done unto thee, and unto the land wherein thou art a stranger within.
This is a new temptation, as I have said, that God leads His saints in this life in such a strange way that one temptation always follows another. But just as affliction, misery and distress arouse and provoke to prayer and faith, so also the saints, when they are saved from distress and affliction, are aroused and caused to give thanks, so that they praise and extol the grace and mercy of God. Nevertheless, a distinction must be made between these exercises of faith and faith in oneself, just as works must always be distinguished from the promise and faith because of necessity.
I.
For this reason, this temptation, which Abraham is being fanned of here, is a very beautiful and lovely virtue of the devil, namely, envy and dislike, as a tamed evil, which has always caused a lot of trouble for pious people in the world. The cause, however, over which this envy arose
1458 L.v. 1S3-155. Interpretation Of Genesis 21, 22. 23. w. 1, 2I8S-21S1. 1459
The fact is that God had ordered and prepared an inn for Isaac in Gerar, and that the king had allowed Abraham and given him the freedom to live wherever he wanted. Because everything is quiet and peaceful, and Abraham grows and becomes great through the blessing of the Lord, the Palestinians envy him and begrudge him such happiness as a stranger. Moses excuses the king, who still remembers his dream and speaks to Abraham in a friendly manner and honors him as a prophet of God.
265 But the name of Abraham has somewhat increased envy. For the Palestinians knew well, as the king himself had told them, that Abraham had been promised the land of Canaan and Christ, the promised seed; and since this reputation had gone forth throughout the king's court and the surrounding towns of the Palestinians, the Palestinians in particular did not like him. But when a son was born to him, an old man, by his wife, an old matron, by an extraordinary miracle, they took it for granted that this stranger would rule alone in the land of Canaan.
The devil had enough of this cause to be hostile to Abraham, and aroused the Palestinians, so that they also envied him and became unfavorable. For this is what the common rabble is wont to do: where they see that someone is increasing in goods, honor and power, they become hostile and envious. And when the Palestinians knew from the promise that Abraham would be heir to the land, they feared on their account, even for the sake of their children, and sought counsel how they might oppress or hinder the stranger.
This council was founded by those who were the most distinguished at the king's court. For it is not new that, even though kings and princes are very pious, the court servants, or, as we call them, the councilors, are deceitful, envious, unjust, stingy, and full of cunning and lies. Therefore, what pious princes command and want does not always happen. Today, our princes still maintain and nourish the
Church, and are favorable to the church servants; but what do those of the nobility, burghers and peasants do? Is it not true that they hold one another in contempt and are at enmity with one another for the ministry? So that the devil always stirs up his members against the pious, as he immediately began to do in Paradise.
That is why Abraham fights against envy in this place and shows that he has a strong, undaunted courage. For he knows well that Satan is hostile to all marriages ordered by God and tends to confuse them. Inexperienced people think that the marriage state is such a life, in which there is nothing but vain joy and pleasure; but you will find a lot of sorrow, misfortune and discontent in it, to which a strong and patient courage belongs. So you might find a pious farmer who is plagued by the envy of his neighbors; the foxes and wolves sneak up on his cattle and want to harm him; the servants are careless, lazy and thieving: here such a farmer not only has ample opportunity to do good deeds, but also has the opportunity to learn to be patient.
- The same thing happened to the patriarch Abraham: he was happy that he had a young heir and sought an inn for him; God also blessed him and made him grow and become rich, adorning him with priestly honor; in addition, the sermon about the promise of the land of Canaan was spread over all of Palestine: Therefore the envy is aroused hard, and as will follow, it has happened daily that they have quarreled and quarrelled with each other about the water, which he has not been able to get rid of. But who could enumerate all the mischief that arose anew every day? For envy and dislike give birth to much inequity and injustice. Therefore he now departs from Gerar and escapes from envy. Therefore, such a life, where one does good to everyone, and yet must suffer envy, hatred, injustice and violence, both from the devil and evil men, is very pleasing to God.
1460 L. V, 155-157. Interpretation of Genesis 21, 22. 23. W. 1, 2191-2194. 1461
II.
- As far as history is concerned, it does not seem to me that the king addressed Abraham by himself or on his own initiative: But the great henchmen of the court have lain in the ears of the pious king day and night and urged him that in such danger, if it existed, he would not snore nor be lazy, and allow the stranger to snatch his kingdom from him; for that was before his eyes, that he would improve himself, become rich and strong, and also seek a kingdom,' I do not know from what promise. Therefore let king Abimelech be careful how he secures the kingdom for himself and his descendants'. But this could not be done in a better way than by taking an oath from the stranger.
Such advice was given by Phichol, the king's captain, and with great grandiose words, as courtiers are wont to do, he persuaded the king not to let himself be seen for it, as if he did not respect himself and his family. For this is the use of the courtiers, when one thinks that they seek and promote the benefit and piety of their masters most of all, so they mean what is useful and serves them, so that they may make a great reputation for themselves.
272 Therefore, because the king does not believe that there is any deceit hidden among them, or that this advice comes from hatred and envy, he speaks to Abraham out of a simple heart. I see," he says, "that you are increasing, and that the promise made to you is being fulfilled: therefore I beg you not to be harsh or unkind to me and mine. You came to us as a stranger, we have dealt with you as kindly as we have always been able: this I also desire of you, if now God will raise you up, that you will not abort me, my son, my nephew, and you will confirm this with an oath.
273 The good, pious king understands that he cannot resist the promise, but because Isaac was already born, he is concerned that the promise will soon be fulfilled, and he has such fears for him.
He has made it his duty to take care of his descendants so that they will turn out badly, and for this reason he has caused God to curse the ungrateful despisers of the word and to give the royal honor to others. He is therefore satisfied that Abraham spares only his son and nephew.
274 But this history also belongs to us for consolation and teaching; for we also have our Phicholite courtiers at the present time, who burn with hatred and envy against the poor church servants, and they also multiply wherever they can and may, so that they may cut off the ways and means by which they think that we might increase something. For so they are wont to say: We have enough, if we have only skirt and head; therefore one must prevent many causes, so that the church servants do not become rich. But it will come to pass that what they fear will happen to them against their will. They now want to spare the poor Lazarus the crumbs, when before they had turned and heaped all their money and goods superfluously on the rich man; for they have given castles and cities to the bishops, and have kept them all too well and splendidly: but now, when those who teach the people rightly and faithfully are to be nourished and maintained, they hardly grant them the crumbs, who would otherwise have to perish.
This is the perverse wisdom of the world, so that it not only brings the curse upon itself, but also gives cause that, just as before this time the papal estates increased, so it must also happen today. For the papacy has grown and become large, since these two causes have come together, namely, first, that those who were to administer the church offices were ambitious by nature and got involved in worldly matters; and secondly, the nobility and other authorities were lazy and negligent, fled work, waited for their pleasure, and left the care of the regiment to the church servants. And this will increase the courage and power of the priests today. For while lords and princes hunt and devour and
1462 2 V, 157-159. interpretation of Genesis 21, 22-24. W. I, 2194-2196. 1463
If they are not able to drink, gamble, dance, and be short-tempered, and if they are not able to cope with these things, then the pastors must finally keep them under control. But if they are thus burdened with various worldly matters, they must, for necessity's sake, lay down the Bible and abandon the study of the Holy Scriptures; for they cannot wait on the worldly regiment and the church at the same time.
276 We teach diligently that these offices should be distinguished, namely, the secular government and the church office, but it is in vain. Therefore, it is not only the fault of the ambitious bishops that the clergy are raised so high and increase, but also of the lazy and negligent authorities, who want to float in honor, as it is fair, but do not want to work. Because of this, those who are called to administer the office do not want to do so diligently, and in the regiments there are nevertheless always deficiencies and infirmities that want help and advice, but the parish priests and church servants must also take such care and burdens upon themselves: so such a regiment will finally result from it, as was the case under the papacy.
For this reason, the authorities should be asked to undergo the work and effort involved in the regiment, which is to be diligently maintained. For the world must always have a regiment. One is wronged, another is afflicted, a third is unjustly reviled: therefore it, being sick, needs medicine. Where those who are in the secular government are negligent and do not help, the matter comes to those who are in the ecclesiastical office; and so the world's handiwork and labor have brought the clergy to such majesty and honor in the church, and in this way the churches have not only been weakened, but have even fallen into decay. It is said in the proverb: Only after the damage one becomes wise. It is the same with our people. Before, they spent too much on the building of the churches and the bishops, but now they begrudge poor Lazarus even the crumbs.
Such sin will not go away without great punishment. The good pious Abraham
He does not desire to have the cities of Palestine, but lets them remain with their king, that he may be lord over them; but he is gladly content to have grass and water for himself and his cattle: yea, that is more, he gives way to your envy, and dwells at Bersaba, which place was hard by. But the envious courtiers do not want to suffer the same, but want to have him even down, so that the blessing is hindered, and do not see that the more willingly and abundantly Abraham helps everyone and does good, the more he is blessed, but again, the more unwillingly and meagerly the courtiers give, the more they are cursed.
But so it goes and so it shall go: those who give nothing to the Lord Christ, who must be a poor beggar in the world, give superfluously to the rich belly, and those who do not feed the hungry will die of hunger themselves. I would not like to bring the secular government down on our necks again; but because the authorities are sleeping securely and commanding their office to others, the stones must finally cry out where they are silent, Luc. 19:40. They make the world full of unrighteous violence and injustice; therefore it is necessary that a diligent physician come, who can advise and heal such afflictions.
280 Therefore I praise King Abimelech and excuse him that he did not speak and act with Abraham of his own accord, but that he was driven to do so by the captain of his court. For it is a sign of piety that he so humbly asks the stranger to be kind to his own; he does not command him to go out of the country, but honors him as a priest of God.
V. 24. Then Abraham said, "I will swear.
The fact that Moses clearly says that Abraham swore can be seen as contrary to the teaching of the gospel and the commandment of Christ. But this is a necessary example, that Abraham did not refuse to swear; and it teaches us by such his deed that the saints and the faithful
1464 L- V. 159-IM. Interpretation of Genesis 21:24-26. W. 1:219S-219S. 1465
under the appearance of religion, we should not despise such external and worldly things; and we should thank the Holy Spirit for describing the histories of the holy fathers in such a way that they are examples and models not only of faith and high virtues, but also of obedience in this temporal life, against the senseless louts in the monasteries, who express all friendliness and cheerfulness and in this way want to be dead to the world, but still live in all kinds of sins and disgraces. Therefore, Abraham here gives a living testimony against such idiots and shows that this outward life and worldly order, customs and works do not displease God.
282 As for the commandment of Christ, when he says Matth. 5, 34: "But I say to you that you shall not swear about anything," this can easily be answered, if one considers the causes, which Moses finely shows in this history. For one can answer rightly and simply that a righteous man or a believer does not sin, even if he swears, but that he thereby does God and man a pleasant service. But this becomes clearer from the causes. For the fact that Abraham swears is the most important reason that the king told him to do so. For here one does not have to disobey the commandments of the authorities, as the mad, nonsensical Anabaptists rave. And so the oath imposed on us by the authorities rhymes with the commandment of God, who commanded that one should be obedient to the authorities.
The other reason why he does it is also shown here, namely, that peace may be established between the king and Abraham's household. For thus says the Scripture Heb. 6:16: "The oath puts an end to all strife," that is, it puts an end to all strife and contention. Who would say that this should not be a holy and good work?
But this belongs to the other commandment. For those who swear an oath to the authorities honor the name of God and adorn the truth, but they cancel out suspicion with it. Therefore, pious people do well when they bear witness to the truth by taking an oath; but the wicked do nothing at all.
right. For this title always clings to them, that they are people whose hearts always want the wrong way, as the 95th Psalm v. 10 says. Therefore we answer the question thus: Those who swear easily and in vain and do not defend the truth, whose oath is made out of abundance and misery, is also evil and unjust; but where one serves the truth with the oath. But where the oath serves the truth, so that friendship and unity may be preserved among the people, it is useful and good that one swears right there; and thereby the name of God is not reviled, but honored, namely, so that God may be feared and peace and unity may remain among the people.
For this reason, the Lord also guides and governs the holy patriarch externally, and protects and preserves him against envy, allowing him to also use common laws and worldly order and custom, and to keep and give himself according to other people's ways, in order to maintain common peace with them. For the holy scripture is not against philosophy and worldly rights or laws in this case, but confirms them and makes the oath, as it were, a special sacrament; for it is connected with the name of God, and belongs to it, that by it the hearts of the people may be reconciled, and quarrels and suspicion may be abolished.
V. 25, 26: And Abraham chastised Abimelech for the well of water, which Abimelech's servants had taken by force. And Abimelech said, I knew not who had done this thing, neither didst thou tell me, neither didst I hear it, but to day.
Here we have another example from the external and worldly life. Of the authorities and their office, honor and obedience, we have written enough; for it is certain that the gospel does not abrogate or forbid the worldly rights and obedience owed to the authorities. Therefore it is not only an impertinent thing of our adversaries, but it is also a great wickedness that they accuse us as if we should be rebels, when our books and writings teach and testify to the contrary.
287: So how do we want to get rid of the abra-
1466 V, 18I-I6S. Interpretation of Genesis 21, 25. 26. W. 1, 2ISS-2202. 1467
ham, who is regarded in this place as one who does not deal with the king as his royal majesty should? because he punishes him as if he had not kept the covenant; yet the pious God-fearing king persists in his piety, and truly testifies that he knows nothing of all that had happened against Abraham. One could say that he had appealed to the king for help and had done so without any evil desire, but such an excuse is somewhat weak. Therefore, they are rather examples of this common life. For though we may all fail and fall short in some ways, yet such faults are forgiven the pious.
Abraham allowed himself to be deceived into thinking that it had happened with the king's knowledge and by his command that the well of water had been taken from him against the covenant they had made with each other. So he also ran up there when he said that Sarah was not his wife but his sister, Gen 20:2. But he did not intend to sin with his will, but did it out of fear and terror. It would have been better if he had not punished the king in this way, but since he is troubled by suspicion, he cannot think otherwise, because the king must know about it. And truly the authorities should not be so negligent in their office that they should not know where their subjects do wrong. For although a pious and God-fearing authority cannot know everything its subjects do, but must not know many things, it is still not free from sin.
Yes, you say, I can hear that they are both guilty of this: Abraham because of the suspicion he had, and that he punished the king a little more severely than was due; and the king because he did not wait for his office as diligently as he should have done? Yes, this is true; for God wants us to be sinners, so that we do not become hopeful and proud, but should sing with David from Ps. 19:13: "Lord, forgive me my hidden faults;
item: "Who can tell how often he is absent?" And it is good and useful for you to know that you have such a ministry, since it is impossible for you to do it enough at all times. Those who think otherwise and are of a different mind become hopeful and proud, and by their hopefulness they run hard and hardly sin. But this is what those are wont to do who are newcomers and are just coming into the reign. For they, like the inexperienced marksmen, often miss the mark by a long way.
For this reason, it is not the will of a pious authority that it would like to harm anyone; it directs all its advice so that it may be useful and serve its subjects. But her servants and advisors, who must help her in the regiment, because they, the rulers themselves, are not able to carry out so much business alone, do much in the name of their masters, who, if they knew it, would not suffer such things. Thus the servants also sin in many ways, of which the lord often knows nothing.
The same thing happens to the saints. They are not only challenged and plagued with punishments and much persecution, but also often fall into great misfortunes, so that they fall and err. But one must learn that they will not be lost because of this, if only their will is pure and good, and that they are not lazy and negligent in their office. For if the common subjects cannot live without sin, much less will those who are in authority be able to do so. But let every man take heed that there be no evil in him, and that he be not ignorant of the things which he ought in his office to know. So Abraham appeals to the authorities for help, but with a penalty. For he thinks: This king should rule in such a way that he would have obedient servants, who would faithfully and firmly keep the blind and contract that he has established with others. 2c. There was truly no ill will.
We learn, however, that this is still the case today at the courts of the princes. It has often happened to me, because I have obtained something from the prince with good graces, that the court servants, the phicholites, have come to this.
1468 V. 163. 1". Interpretation of Genesis 21:25, 26. w. 1, 2SV2-2A". 1469
and prevented what the prince himself had commanded from being done. For this reason, we common subjects cannot avoid and prevent all sins, so much the more diligently must we pray for the authorities, for they have a large body, whose members are unruly and full of all kinds of errors.
293 But about this little sin, which Abraham did by casting suspicion on the king, this text is also to be remembered against the Anabaptists, namely, that Christians may well call upon their authorities for help where injustice or violence is done to them by others. It would be good for the authorities to do for themselves what is their duty, and not to wait until they are called upon for help. But there are few of them who do this, and it takes a lot of effort and work to get them to protect those who are offended and to abolish injustice with many complaints, petitions and pleas.
294 Such rulers are among those of whom I have said that though they desire honor and obedience, they rejoice and are pleased to be called gods; but when you look at and consider their manners and lives, they are devils and tyrants, who not only have such sin upon them that they are not diligent in their office, but are also laden with many sins because of their persons.
Abimelech was not such a ruler, who sins out of ignorance. Such a sin should be excused, and it should be made low with prayer before God and not so highly exalted, much less should it cause a riot. Abimelech sins not only as a man, but also as a ruler; for he cannot know what his servants or subjects are doing in all places, and yet this is a sin before God, namely, that no one should be hopeful and proud. For this reason, I compare this sin with the sins that were committed against the Law of Moses, or rather against the outward ceremonies of the Law. But this is our consolation, that we do not think that the holy men are such lumps as in the
The first is that they had been in monasteries, dumb and without all sense and understanding, and had not felt any infirmities in themselves at all. For these afflictions, as we see in them, indicate that they were men, and that they had affections and aberrations like ourselves. They may have been spiritual, but they still lived in the flesh.
The fact that Abraham appeals to the king for help because of the water well that was taken from him is a clear example that we may also seek help from the authorities and make use of their protection, which the laws and court regulations in every place frequently and customarily allow us. But where the authorities do not help us, we shall suffer injustice. But we should know that even pious rulers often sin. For though they may not lack good will, they often lack understanding; though in many the will is also somewhat weak, yet they are to be held in honor and their infirmities tolerated. But in those who are found to have a perverse evil will, wickedness should be condemned and they should be punished for it.
297 Abimelech excuses himself very finely and says: "I did not know it, I did not hear it, also you did not announce it to me. For a pious, godly authority is not angry when it is admonished, but desires to be informed by its subjects when something has been sinned against or done wrong, for how can it know what is happening everywhere? But that there are proud rulers who are angry when their subjects report something or admonish them, as if it were a disgrace not to know something, they little realize how it is with them, they never humble themselves before God, nor do they call upon him and ask that he forgive them such sin.
But, as I have said, ignorance of authority is such a sin that it can neither avoid nor prevent, and the same sin is inherent in authority, just as evil desire is inherent in all men, without which certainly no one can live. Therefore, let every man have his own
1470 k. V, 184-166. interpretation of I Genesis 21, 25. 26. w. 1. 220S-2207. 1471
For it will follow that they will also humble themselves and not only call upon God for help, but also ask Him for forgiveness of their hidden sins.
That is why Bernard writes very finely to Pope Eugenius. You must, he says, not know many things, and with many things that you know well, act as if you did not know them. Ignorance is an error of the will, through which we tolerate and suffer what we do not like. Abimelech is indeed a king, but he does not know everything that his subjects do. For this is not the praise of man, but of God alone, who knows everything and cannot be deceived. Such praise is attributed to the hopeful tyrants, who do not want to be tempted.
300 Therefore it should be known that God Himself, and then also the law, has commanded that we should report to the authorities when something has been publicly sinned against. For as the authorities sin through ignorance, so do the subjects sin when they do not report the wrong they know about. Therefore Abimelech again puts the blame on Abraham for not telling him sooner what his court servants had done wrong to him. And in truth Abraham is also to some extent to blame. However, his anger and movement, which he had, was not entirely unjust. He has seen that the minds of kings are strange and unstable and can easily be changed, for they are in a wondrous office and the things they govern are changeable. Since the court servants had done him wrong and violence, he could not avoid the suspicion that the king should also know about the matter. So they are both humiliated: Abraham because of his suspicion and that he did not report to the king that he had been offended; Abimelech because he did not know this. For in order that Abraham might not have let the king err and do wrong, he ought to have admonished him fairly; such is a work of love. Therefore Abimelech complained that Abraham had not told him, and that he had not heard from anyone else.
- help god! how is it but today's
It is a perverse thing that almost all subjects deny the authorities this necessary service. For if someone reports a sin to the authorities, he is immediately scolded by all for being a traitor, and this sin of not reporting anything to the authorities is praised and considered a great virtue. For what is an authority or ruler to do here if you refuse to report to him what has happened? he need not know. Is it not true that he is presumed innocent and well excused?
However, God wants him to be afflicted with the sin of ignorance, so that he may know that he does not rule alone, which is impossible for a man because of the sin of ignorance; but that he may have only a part of it, and know God as the one who rules over all in general. For it is he who has the common and whole eye, and sees all things, and is nothing that he should not know. But however good and pious the authorities are, they have only half an eye. Therefore one should help it, and where someone sins publicly, everyone should run to it, as one runs when a fire has gone out, so that one may help to extinguish it; for everyone is obliged to help the common good in his measure.
Thus the Holy Spirit describes the saints according to what they do and suffer, namely, that they have followed the outward and common usage of other men, have sworn to the authorities and called upon them for help; have also not only suffered injustice and violence from other people, but, that I may speak thus, have also borne their own guilt and ignorance, namely, that they had cause to pray: O dear Lord God, hallowed be thy name! for why dost thou make me a ruler, a preacher, when thou knowest well that I cannot do thy will enough? but be thou my helper, and let thy holy angels also be with me: but wilt thou humble my proud mind in this way, that I should not be like unto thee, who art righteous, and knowest all things 2c.
1472 L. v, 1SS-I6S. Interpretation of Genesis 21:25-32. W. i, 2207-2210. 1473
This is a noteworthy text, how one should call upon the authorities for help, and report to them where robbery and other misdeeds occur: although few keep this last piece. For no one wants to incur the envy of neighbors, nobles and powerful people. But it must certainly be considered that the authorities are in great need of this service of ours, for otherwise they cannot carry out their office. But if you have reported to the authorities the injustice or violence that has happened to you, and you are still not helped by them, you must bear the damage and know that you are not to blame, but have done what you were obliged to do. But the authorities who are negligent in their office will not escape punishment.
(v.27-32) And Abraham took sheep and oxen, and gave them unto Abimelech, and they made a covenant together. And Abraham set apart seven lambs. And Abimelech said unto Abraham, What are these seven lambs which thou hast set apart? And he said, Seven lambs shalt thou take from mine hand, that they may be a witness unto me, that I have digged this well. Therefore the name of the place is called Bersaba, because they swore with each other there. So they made the covenant at Bersaba. Then Abimelech and Phichol, the captain of his army, arose and returned to the land of the Philistines.
The Holy Spirit continues to describe the course and life of the holy patriarch. Covenants and agreements made with others are not works done to God, for which he has need, but are works of temporal things, which concern only men, though the saints also deal with them. Now if anyone desires to know how Abraham conducted himself in worldly matters, let him study this history diligently. He does not flee from worldly works, does not refuse the oath, he holds the king in honor, calls him for help 2c. And the king, as a God-fearing man who loved the prophet of God, also swears to him willingly. Finally, they both confirmed the oath, as if with a seal.
Abraham gives the king sheep and cattle; the king does not despise his gift, and the covenant is confirmed by this as by a seal, not as it is now used, that one makes long letters, for which one uses many words. These two are satisfied on both sides that they swear as they have spoken the words to each other; then a sign is added, namely, the gift.
This simplicity, which the ancients kept in their dealings and contracts, is very sweet, and reminds us that we see how much customs have declined in this evil age of ours, in which there is no more faithfulness or belief: no contracts are kept, and neither manuscripts, letters, nor seals help for this, but all contracts are broken with cunning, and by force are broken up and disbanded.
307 Abraham does two things: first, he gives the king sheep and cattle; then he gives him seven lambs in particular: not that the king needed such a gift, but Abraham wants to testify publicly before all the king's subjects that this well was made with his work.
In the law the gifts are forbidden, because therefore the text says in the 2nd book of Moses at the 23rd Cap. V. 8: "You shall not take gifts"; item Deut. 16, 19: "Gifts blind and corrupt the judges. In the writings of the pagans, gifts are also punished and condemned, as they cause great harm to the regiments. How then shall we excuse Abraham, who gave gifts, and the king, who took them? To this I answer, as above: Everything that a godly man does, he does right, even if he errs or lacks; for he has a simple good heart, which is what God looks to above all. On the other hand, if an ungodly man does such a work, which is good in itself, it is not pleasing to God, because he errs in his heart, that is, he does not recognize, believe and fear God.
But here one must also consider the final cause, why the gifts are given and what one seeks primarily with it.
1474 D v. 168-170. interpretation of Genesis 21:27-32. W. 1. 2210-2213. 1475
When gifts are given in order to remove suspicion, envy and dissension, and to establish and maintain friendship and peace, they are rightly counted among good works. For what evil could the king think of Abraham, since he is so generously given by him? He has no harm in mind who shows himself generous to another. Therefore it is honest that you take gifts from a pious man. For he gives out of a simple, pure heart, not that he may make you his subject, nor that he may preserve and gain his unjust, evil cause through you, but that he may thereby preserve friendship between you and himself. Thus a bridegroom gives gifts to his bride to testify his love and to win the more her affection. Therefore these are the highest works, and are also very necessary for this life, that one gives and receives gifts of this kind. But those who cause dissension with gifts, or bribe the judge with them and pervert the court, abuse the gifts. And one should follow the rule that is given to us in the common proverb: One should not accept all gifts, not from everyone, and not all the time. For just as it is impolite to refuse to accept gifts from a good friend, so it is honest to refrain from accepting gifts in evil matters.
(310) That the text speaks of the seven lambs and describes the ceremonies or pageantry so extensively is for a special reason. The king is a pious and holy man, but Phichol, his captain, and the rest of his courtiers are wicked and envious people, miserly, thieving and rapacious. For the courts of all princes are always tainted with this unfortunate appendage, that they have Doeg's servants, who prevent what the king has decided and ordered from being done, or who even do the opposite without the king's knowledge. Therefore, Abraham, as a wise man, wants the reconciliation and treaty established by the king with the king's servants to be respected.
The king has given his consent to the oath, so that the common servants of the court may be deterred from doing such things without the king's prior knowledge.
311 It is nice to see how Abraham was so polite here. He was not allowed to explicitly ask or demand that the king swear, for he is a stranger there, but Abimelech is a king. Because it was therefore impolite that he should demand an oath from one who was not his equal, he used a special prudence and courtesy to do so. He puts seven lambs in particular. Then the king asked him why he was doing this, since the covenant had already been established between them. Abraham answered and asked him to take the lambs from his hand: "Not," he said, "for your sake, but for the sake of your court servants, namely, Phichol and the others, who might try to rob you again and thus cause a new quarrel. So that you may prevent this from happening again, I request that you swear to me publicly. Although I am not allowed to demand the same from you, I still ask and request it with these seven lambs as with a rough writing.
312 But one should also notice in this text the Hebrew word sheba, that it has more than one meaning. For it means both, namely, seven, and also oath, as in the German language the word hat means both, both head covering and slit; the word wheel *) means a rath and also a wheel on the chariot. So now in this place the word sheba means both: they have both sworn and, that I speak thus, besiebent. Item, he puts the seven lambs in particular, thus publicly indicating that although Abraham does not demand the oath, he nevertheless desires that the king should swear to him.
313 So he wants to bring about the oath from the king with special wisdom, by giving a subtle hint, because it was impolite to demand such from him outright. He
*) Wheel. This is how Luther spelled the word "Rath". Editor's note.
1476 ".v, 170-172. interpretation of Genesis 21, 27-32. W. i, 2213-221." 1477
He presented him with seven lambs, and since the word sheba means both seven and oath, Abimelech understood what Abraham's will and opinion was. As if some dumb man came to me and showed me a wheel on a chariot, I could easily guess that he wanted good advice from me. For the German word Rad (wheel) means both a wheel on a chariot and also advice, which one gives to another. In this way Abraham reminds the king of the oath by the word that means seven. For it would have been an impertinent thing for him to demand an oath from such a person, who was of higher rank than he.
314 Hence, I think, this usage has also come among the Germans, that they are accustomed to have seven witnesses where testaments are made, and the word "seven" is used for a certain testimony. For this is how we use to say, "It must be proved to him," that is, "He is so unbelieving that he will not believe unless he hears seven witnesses beforehand. Therefore it is a special example of reverence to the authorities that Abraham deals with the king in such a fine and wise way, and it is also a special grace to the king that he yields to the prophet and does not refuse to take the oath, since he was reminded of it by such a sign and instruction.
It was common among the Egyptians before other peoples that they indicated and spoke many things through pictures and paintings, as hieroglyphics are found in Philostrotus. As when they wanted to speak of the god Jupiter, they painted a scepter, which had an eye on top; as still now the mathematicians write the name of Jupiter; because the scepter, because it is straight, meant justice with them, but the eye meant wisdom and understanding. For where justice does not have the same eye, injustice is made of it, as the proverb testifies: All-stringent justice is injustice. Such signs or images were used in the ancient world.
The fact that these things are described so diligently is part of the reason that we are learning.
The saints should remember how the holy patriarchs behaved in worldly and temporal matters, how they showed such reverence to the authorities, and again how the authorities loved their subjects and behaved so graciously toward them. And what can be more noble and glorious in this life than that one has pious authorities, and that the subjects also hold their princes and rulers dear and valuable. Where this happens, there is truly paradise, and God has promised to bestow His blessings there. But if the authorities are blind and evil, and the people are also evil and unruly, and do not want to be forced and governed, then everything must be unfortunate.
317 Moses further says that of this covenant the place was called ber sheba, that is, the seven bruun or well of the oath, which was brought about and accomplished by the seven lambs. For the word sheba means both seven and oath.
318 But if these things are thought to be common and worldly or external things, or however else one wishes, they are nevertheless to be diligently remembered and are also full of comfort, so that we do not think, like the Anabaptists, that Christians must renounce and disown such common works of this life. For God did not create the Church in such a way that He would have abolished or rejected the domestic or worldly rule by it, but rather confirms it through it. Therefore Abraham, the father of the promise and the king of kings on this earth, did not refuse to take an oath and make a covenant with the king and his court.
319 Therefore, under the appearance and name that one is a Christian, one should not refuse to engage in worldly affairs or offices, or avoid and flee them, as the monks do, who hide themselves in the monasteries because they do not want to serve anyone. Such are blind people, who are given to a wrong mind. Therefore they pay no attention to either the first or the second table. They also receive their just reward for their wickedness. For because they have taken the trouble and displeasure of governing the house
1478 L. V, 172-174. interpretation of Genesis 21, 27-34. W. 1, 2216-2218. 1479
If they flee from the worldly and secular offices, they fall into the most horrible and atrocious sins and disgrace more than other, worldly people, as they call them.
For this reason, we are to consider the divine ordinances and examples of the holy patriarch Abraham with a good mind and wisdom, who gives us an abundant account of all things in the church and presents a true picture of his piety, not only in the church office as a prophet of God, but also in the world and household government. For there must be rulers in this life, and the church was not set up for this purpose, that the house and world rulers should be destroyed by this, but that such rulers should be established and confirmed by this. Kings and rulers should not forget their office, but should be pious, gracious and kind to their subjects, and their subjects should also be obedient to them. At this time, one can only wish and desire such things; one cannot have them. But I am surprised that in this place of Bersaba the Jews have not made a special idolatry, as it happened in other places where the holy patriarchs lived. But we should have enough of this teaching for this time, that we know that the pious serve God, even if they do outward and vile works.
III.
V. 33, 34: And Abraham planted trees in Babylon, and preached there the name of the LORD, the everlasting God. He was a stranger in the land of the Philistines for a long time.
321 Whenever this is written in Moses, that the patriarchs called upon the name of the Lord, preached it, or built and erected altars, it indicates that they had appointed a certain place where God's word was taught and heard. For where the church is to be preserved, one must have pious princes who accommodate it, and give so much space and peace that the teaching and the service of God may be spread and propagated. Such a king was Abimelech at that time, under
in which the house of Abraham, in which the true church and congregation of God was, had peace and rest, and the word was thus spread among the Gentiles through Abraham, the true pope or bishop. For wherever he went, he took the Word, the worship, religion and everything with him.
322 And Moses remembers here again an outward or domestic work, namely, that Abraham planted trees. For the Hebrew word eschel is a common word, like the German word "Baum" ("tree"), so that you do not understand that he only planted and occupied a garden with fruitful trees, but also forest trees for the benefit of the cattle.
But why, says a monk here, does Moses describe such mean things? why does he not rather write of fasting and praying and of hard clothing? But, as I have often said, Moses does this against the clods in the monasteries, who despise and abandon the commandments of God, and go about according to their own chosen religion and worship. Such clods do not see the commandment of God, since he says Gen. 1, 28: "Subdue the earth and build it". For this is God's will, that the earth be planted and built, not only for the sake of mankind, but also that the cattle and wild animals may have their food and sustenance thereon.
- Therefore this is also an external and worldly work, but it is also a good and holy work, which not only befits a Christian, but is also commanded by God that we should build the earth, and with it provide for ourselves and our descendants according to need, yes, also provide the cattle and wild animals with their food: that we are not like the monks, who, like the loose and lazy wasps and caterpillars, work nothing, but live only from other people's work and consume it, and also shamefully revile those who work by calling this work, which is commanded by God Himself, a bad layman's and farmer's work.
- it is more holy to Abraham than all the saints are in the New Testament, and yet it deals with this lay work as well
1480 V, 174. 175. interpretation of I Moses 21, 33. 34. cap. 22. W. 1, 22IS-S22S. 1481
not only for the sake of the strangers who came so that they might have shade to sit under, as Lyra puts it, but also for the sake of the need of his house, and especially for the sake of the commandment which says, "Subdue the earth and build it. And the third reason is also added, namely, that when the income is somewhat richer and greater, he could then also give alms from it and serve the poor with it.
326 Nevertheless, he also does his most noble work, building a temple, not of stones as we do, but appointing and designating a special place where he preaches the name of the Lord. This expression means to teach and preach when the letter d is added to the word schem, name. But if the letter b is not added to the word schem, but is simply put: to call on the name of the Lord, then it means to pray.
- But also in this place the new name of God is to be noted: "He preached", says Moses, "of the name of the Lord, el olam", as it is written in Hebrew, that is, of the God of eternity or of the world. For the Hebrew word olam also has more than one meaning and means eternity or world. The word el, however, is also applied to the creatures, and in Moses it is often said of the very best and most delicious fruits,
and commonly interpreted to mean strength.
Therefore it fills me that in this place God is called el olam, as if one wanted to say, the power and strength of the world, which fills everything in the world; as the poet says: In Jupiter the muses have their origin; from Jupiter everything is full. Which saying he will no doubt have taken from the old tradition of the fathers. For everything that the world has, exists and is maintained by the divine word; for God created the world and maintains the world. Therefore, this el olam is the true God, the power of the world, through whom the world was created, and everything that it can do, it can do through him.
This name Abraham gives to God, as he has learned from his own experience; for he has seen that God is with his own with his help, so that he also directs and judges the heart of the king and his mighty ones wherever he wills: yes, he who turns the heart of all of them wherever he wills, as the 33rd Psalm v. 15 says, that is, he gives counsel to all men and inspires them to do what is right and good. However, sin is excluded here, which is not conventional in God's sight. We say that all works that are right and good come from him; but sin is not a work, but a deprivation.
The twenty-second chapter.
First part.
How Abraham is tempted by God and ordered to sacrifice his son Isaac.
Luther began this chapter on the 27th day of October 1539, since the day before the respectable and renowned D. Sebaldus MĆ¼nster of Nuremberg was buried in the ground and shortly before him two fine young fellows called Geuders, families of Nuremberg. He has therefore made the entrance of the lection thus: Their
Do not think that I am reading that I want to keep you all together here in this time, when there is concern about pestilence and death; but advise you that if there is pestilence, everyone who wishes to do so should leave, especially those who are otherwise cowardly and fearful; for the Holy Scriptures also tell such to leave the camp, so that they do not make the hearts of the brethren cowardly and timid. I do not think that one has to worry about a death and a real pestilence at this time, but I think that if something of this kind happens, it is only because of great fear. Now follows the interpretation.
1482 D.v, 175-177. interpretation of Genesis 22:1. 2. w. i, 2222-222". 1483
After these stories God tempted Abraham and said to him, "Abraham! And he answered, Here am I. And he said, Take Isaac thy only son, whom thou lovest, and go into the land of Moriah, and offer him there for a burnt offering upon a mountain which I will tell thee.
(2) In the previous chapter, we heard about the greatest trials that Abraham faced when he had to cast out his son Ishmael; when he was cast out, he had good peace under King Abimelech. Soon after that, however, another temptation came, which was very great, while the previous temptations were nothing. So the holy scripture agrees with itself everywhere, and describes the right, true children of God in this way, that they have been well exercised and tempted for and for, so that they have both done much hard work and also suffered much, but without all appearance and splendor of the ceremonies. This shows what the good fruits of a good tree are, for they walk in right obedience to God and in right love toward men, and yet they are always assailed with various temptations and dangers.
3 Because Abraham is the noblest and greatest of the holy patriarchs, he must also suffer true patriarchal affliction, which his descendants could not have suffered nor endured. He is now quite happy and of good courage, and is also carefree; for Isaac, the son of the promise, is now grown and tall, and is now about one and twenty years old, and so strong in body that he was able to carry a load of wood that was needed for the burnt offering.
004 For this cause both his parents loved him dearly, because he was born to them in their old age, and had the divine promise of the future blessing of the whole world; and for this cause both of them were very merry, and were at peace with one another in the house, after Ishmael was cast out, and were at peace without the house, and were reconciled to the king, and sought to do as they had done unto the king.
See, these beautiful suggestions and "most lovely" thoughts, how they would like to make a husband out of their son, are overturned and prevented with a single word, because the Lord commands that Abraham himself should take his son and sacrifice him.
Therefore Abraham's heart was wounded much more severely than it was above (Cap. 21, v. 14) when he had to cast out Ishmael. But we cannot reach nor understand how great and severe this challenge was. The reason is that Isaac had the promise of the future blessing, which is why this commandment to Abraham to kill him was so much more difficult and so much more grievous to him.
6 But in this text the word "try" is to be considered particularly. For it is not placed in the text for nothing. One should not treat it as coldly as St. James does in his epistle Cap. 1, 13, where he says that no one is tempted by God. For the Scripture clearly says here that Abraham was tempted by God Himself, not because of a woman, gold or money, nor because of death or life, but because of the contradiction of the Scriptures. For God is obviously speaking against Himself here. For how does it rhyme that he says to him Gen. 21, 12: "In Isaac shall be called thy seed", and: "Take thy son and sacrifice him" 2c. He does not say that a highwayman will come and take his son away secretly, for Abraham could still have hoped that his son would still be alive and that he would finally receive him again, but now he is commanded to kill him himself, so that he should not doubt that he has truly been killed.
Should he not have grumbled and thought against God here? This will not be God's commandment, but is a deception of the wicked devil; for God's promise is certain and clear, that in it he cannot doubt, since he says: "You shall take seed from Isaac.
1484 V. 177-I7S. Interpretation of Genesis 22:1, 2. W. I. 2226-2228. 1485
have." How is it then that God now commands that he be killed? No doubt he will be sorry that he has made such a promise to me, for otherwise he would not speak against himself: or else I must have committed some great sin, so that I have greatly angered God, that he must now revoke his promise.
(8) For this is what we all do by nature: if we are oppressed by a physical need, our conscience is soon there, which the devil always urges and drives to read all kinds of circumstances together. Therefore, such an anxious and distressed heart looks around and thinks where it might have angered God the most. Hence it comes that one grumbles against God, and from this also comes the highest temptation, namely, that one becomes hostile to God in his heart.
(9) So Abraham also thought, "Behold, God has promised me a son and has also given him to me, therefore I have rejoiced over this with all my heart and have been born again, as it were; but perhaps I have become too proud and hopeful because of these gifts, and have not been as grateful to God for them as I should have been; for this reason he now regrets his promise.
(10) This challenge cannot be overcome, and is also much greater than that we could comprehend and understand it. For it is a contradiction that God contradicts Himself, which is impossible for the flesh to understand; for it must necessarily think: Either God is lying, which thought is blasphemy; or God is hostile to me, which gives cause for despair. Therefore, one cannot sufficiently explain this text according to the nature of such a great and important matter.
(11) We are also often challenged with heavy thoughts of despair. For what man is there who can refrain from these thoughts, so that he thinks, "How if God did not want you to be saved? But we should learn from this that in such a struggle of our thoughts and conscience we should take hold of the promise made to us in Holy Baptism, which is certain and clear. But when this happens, we hear
But because of this, Satan does not give up as soon as he has left you, but contradicts you in your heart, saying that you are not worthy of the same promise.
(12) For this an earnest and fervent prayer is necessary, that God may give us his Spirit, that the promise may not be wrested from us and taken away. I cannot resolve this contradiction, but this is our only consolation, that in our distress and affliction we have recourse to the promise; this alone is our rod and staff, to which we must hold fast. If Satan takes it from our hands, we have nowhere to go. But we must hold fast to the promise, and take it for certain that we shall be tempted of the Lord, as the text says of Abraham; not that he would have it so in truth, but that he would try us, whether we also love him above all things, and can bear his wrath, as we gladly bear it, when he doeth us good, and giveth us his promise.
- Thus Abraham could not believe that he would not be tempted; otherwise he would have remained certain of the promise and would have thought that God would do as parents sometimes do when they tempt their children, and take the apple or something else that is dear to them from their hands and give it back to them immediately: But since God commands Abraham to take his son and kill him, he leaves him no hope that the son will be restored to him, but rather simply leads Abraham to such thoughts and doubts that he must think that God is against himself, and he who before showed himself to be Abraham's highest friend now shows himself to be his enemy and a tyrant.
(14) Therefore, Abraham is tried even more severely than the virgin Mary, because she lost her beloved son in Jerusalem; for even though she thought that she would thus be punished, because she had not preserved her son diligently enough, she nevertheless had the hope that he would still be alive. Here, however, God, who had given Abraham a son, commands that the father himself should kill the son and sacrifice him.
14862- V. 17S-181. interpretation of I Genesis 22, I. 2. w. 1, 2228-2231. 1487
What hope could the poor father have? He truly could not understand that he would only be tempted with this, and that God would not have spoken such things from his heart; as we raise ourselves up and comfort ourselves with the thought, namely, that even though God may be seen to be angry with us, he is not hostile to us, nor does he want to reject us, but at times, as Isaiah Cap. 28, 21, and pretends to be angry with us, so that he may kill the mind and spirit of the flesh, which is against God; as Job says, "Though he slay me, yet will I hope in him," for he is sure that God thinks otherwise and is not angry in truth.
(15) Therefore all these things are written for our comfort, that we may learn to hold fast the promises which we have. I have been baptized, so I must surely believe that I have been transferred from the kingdom of Satan to the kingdom of God. Another has entered the married state, where he is confronted with all kinds of unpleasantness and difficulties, as he is wont to do: therefore he should look at the fourth commandment and consider that this state is pleasing to God, for he has commanded that one should honor one's parents, and thus indicates that this state is pleasant and pleasing to him.
(16) We should do the same in all other temptations. For if we find out that things are different from the promise, we should consider it certain that if God shows Himself to be different from what He promised in the promise, it is only a temptation; therefore, we should not let this rod of promise be taken out of our hands.
(17) Nearly all men are afflicted with despair, and the more pious they are, the more often they are shot with this arrow by Satan. What else should you do here but say: I know that I have been baptized and that God has promised me grace for the sake of His Son. The promise will not become a lie to me, even if I am thrown into utter darkness. Therefore, this is not God's will, which Satan holds against me.
But God is tempting me so that it may be revealed what is hidden in my heart; not that God does not know it without this, but that I myself do not know it, and that through this cause He may crush the head of the serpent in me; for the heart of man is unsearchable, Jer. 17, 9.And man with such a carnal mind does not understand this, because only through the word of the law the head of the serpent is killed, so that we are made alive; as the Scripture says: "God leads into hell and out again", 1 Sam. 2, 6.
(18) Now I have said what Abraham's temptation was, namely, that the promise was against himself; therefore his faith shines forth most gloriously in that he so willingly obeys God, who commands him to sacrifice his son to him. And even though it is for Isaac and he is to be killed, Abraham does not doubt the fulfillment of the promise, even though he does not know in what way it will be fulfilled. Although he is frightened and fearful (for how could a father do otherwise in such a case?), he nevertheless clings firmly to the promise, namely, that Isaac will still have seed.
Human reason would simply conclude: Either the promise must lie, or this must not be God's commandment, but the devil's; for it is obvious that there is a contradiction here. For where Isaac is to be killed, the promise is in vain and in vain; but where the promise is certain and is to stand, it is impossible that this should be God's command. Otherwise, I say, reason cannot conclude; as the examples show even in minor matters.
(20) The sacramentarians also say that this is contrary to one another, that Christ says, "Take this is my body," and that we say in our faith, "He is seated at the right hand of God"; therefore they conclude and say that only bread and wine are distributed in the Lord's Supper, and not the true body and blood of Christ.
1488 L. V, 181. 182. interpretation of I Moses 22, 1. 2. **W. I, 2231-2234. 1489**
Because Christ distributes his flesh in the Lord's Supper, his flesh is not in the Lord's Supper. This is called falling into the holy scriptures with unwashed feet and following the blind judgment of reason.
(21) Abraham does not depart from the promise, although there is an obvious contradiction, for there is no middle ground between death and life, but believes that even if his son dies, he will still have seed. We are also to learn this. Yesterday we buried our very dear friend D. Sebaldus, for which reason it seems as if he were dead: but we know that he lives; for since he is different in the right faith and confession of the Son of God, and God, as Matth. 22, 32. says, is a God of the living and not of the dead, he certainly lives. In this way Abraham holds fast to the promise, and ascribes this power to the divine majesty, that he would raise his dead son again. Just as he had seen before how he was born of a dead body and of a barren mother, so he believed that he would be raised again, even if he had already been buried and turned to ashes, that he might still have seed from him; as the epistle to the Hebrews says Cap. 11, 19: "God is able to raise even the dead and make them alive."
(22) Therefore Abraham well understood the article of the resurrection of the dead, and by this alone he resolved this contradiction, which otherwise cannot be resolved: for which cause his faith is justly praised by the prophets and apostles. For he thought thus: Today I have a son, but tomorrow I shall have nothing but ashes; and how long the same shall lie scattered, I know not; but this I know, that it shall live again, whether in my lifetime, or a thousand years after my death: for the word saith, I shall have seed of this Isaac, which shall be ashes.
- however, I have said that we should not
We cannot reach or understand it, but only see it from a distance and think about it a little. But you can see that nothing is being said here about any work, as Jacobus says in his epistle Cap. 2, 21; for it has not yet come to works, but it is faith of which we justly marvel and glory in Abraham.
(24) For this reason, one should keep this comfort, namely, that God does not change what He has once said. Therefore, since you have been baptized and since the kingdom of God is promised to you in baptism, you should know that it is such a word of God that cannot be changed, and you should not let yourself be led away from it; for it may well happen that he presents himself, as with those who went to Emmaus, Luc. 24:28.For though it may happen that he appears, as in the case of those who went to Emmaus, Luc. 24:28, as if he were going on his way, and lets himself be seen to act and deal with us, as if he had forgotten his promise, yet one should hold fast to the word with faith and always insist on the promise, namely, that it is true and cannot fail, even though we do not know the manner, time, occasion, place, and other circumstances; for this is certain in all things and is not lacking, that God cannot lie.
(25) When I am killed, I see the manner and circumstances in which my life perishes, but I do not see the circumstances by which my life is to return, nor do I see the time or place; why then do I believe that I see nowhere? Because I have the promise and the word of God, I will not suffer myself to lose hope, or to doubt the inheritance that is Christ, through whom we are adopted as children of God.
026 Abraham had hitherto thought that his son Isaac would take a wife, and beget children in the place where he was at that time: but all this is lost; for it is the commandment of God that he should kill his son. Even though the circumstances of the place and time have fallen away, Abraham did not doubt the matter; he knows that his son will have seed even after a thousand years.
1490 L. V, 182-184. interpretation of Genesis 22, I. 2. W. I, 2234-2237. 1491
(27) And are such trials or temptations of the holy patriarch held against us, that we may learn courage in our temptations, and say with Abraham, Though my son Isaac die, yet, because he believeth in God, the sepulchre wherein his ashes shall lie shall not be a sepulchre, but a bed of rest and a chamber of sleep. Nevertheless, reason says, we see the contradiction: the flesh passes away and becomes dust, and the worms consume it. But still God's word can neither hinder nor cancel this; for the two things are connected, that God says to Adam Gen. 3, 19: "You are earth, and shall become earth," and that he also says v. 15: "The seed shall bruise the serpent's head."
(28) The Jews say here of four revelations, which did not happen at the same time, as Lyra says, to indicate the great obedience and the great power of faith. But there is no need for such subtlety here, for I believe that all these things happened at the same time and at once. God the Lord does not say: your servant or maidservant, not: Ishmael, but: "this your own son Isaac, whom you love." With this he makes the commandment harder and heavier. As if to say, "You will not be the father of such a son from now on, nor will you have such a son whom you love; for I will have you sacrifice him to me, not as you used to sacrifice the other firstborns you kept, but you will slaughter him.
29 Therefore Abraham has nothing more of the promise than before Isaac was born; and yet he is willing to leave for God's sake not only his son, his wife, his inheritance, his house and the church, but also his own life. For all this includes Isaac's death, since the promise hung on him.
30 The text does not say whether Sarah knew anything about this commandment or not. Abraham may have concealed such a thing from her because she was a little weak and could not have endured such a harsh storm. For it is a hard and difficult thing
The thing that the text says, "You shall offer your son to me," not for an offering or thanksgiving, as the firstborn was used to be offered in the people of Israel, but for a burnt offering, that he might be turned to ashes, and that the father might stain and defile his hands with his son's blood.
(31) But what do you think Abraham would have felt here in his heart? For he had flesh and blood and, as I have often said, was not an unkind man who had no natural inclination, compassion and soft heart. However, it must have increased his pain that he was not allowed to reveal this deed to anyone, otherwise everyone would have told him against it, and the large number of people who would have told him against it might also have moved him somewhat. Therefore, he sets out alone with some servants and his son. It is truly a high, difficult commandment, and much harder than we can imagine; and yet it is nevertheless full of consolation that the text clearly says that God does this only as a trial. If Abraham had known this, he would have been the less worried: but now he is completely engulfed in the thought that his son must truly be sacrificed and strangled, and that the promise will be fulfilled when and in what form it will be fulfilled.
032 The LORD appointed and appointed him a certain place for it, without his house, in the land of Moriah. The land is about ten German miles from Bersaba, where geographers do not lie: that is almost three days' journey. For he went with a donkey, which had to carry the wood and provisions; therefore they also went a little slower.
33 Now Moriah, as it is written in the other book of Chronicles, Cap. 3, v. 1. V. 1, is the mountain that was near Mount Zion, where Solomon built the temple, in the midst of the city of Jerusalem, toward the north, as the city descends. This mountain gave the name to the whole land, and it was called the land of Moriah. And even today the Turks call the mountain by the same name and hold it in great honor. As it is
1492 L. v, 184-iss. Interpretation of Genesis 22, 1. 2. W. i, 2237-2239. 1493
still often comes that a mountain or place gives the name to a whole country; as the whole Saxony has the name of the castle Sachsenburg. So also at the time of the mountain Moriah the same whole country was called Moriah, in it Jerusalem was situated, which at that time Salem, item, also Zebus was called, and the patriarch Sem ruled over it.
34 But the word moriah is written with a double i. And the Hebrews dispute very precisely about the origin of this word. Jerome has not taken it here as a proper name: Vade, in terram visionis (Go to the land of seeing). But this etymology is rejected by all teachers, as it does not agree with the grammar. Others say that this word takes its name from the word myrrha, and that moriah means: myrrha mea dominus, the Lord is my myrrh, that there he should have myrrh, that is, his worship; for there grew myrrh and frankincense, from which they made the incense. And this is true; for the word mor is as much as myrrha; i is the enclitic pronoun mea, my; but jah is the words one, so that GOD is called.
(35) Though I do not dispute this etymology and characteristic of the word Moriah, I do not follow it, especially for the reason that the Jews, according to their ways, have accepted only the outward worship of the incense, but the right and inward worship they do not understand, nor do they keep.
(36) Therefore it seems to me that it is better for those who say that moriah comes from the word jarah, which means to teach; therefore the law is also called thorah, which may also be called an instruction or teaching. So that the meaning of this word is: moriah, that is, the Lord who teaches, because on the mountain God teaches and is heard there; as the prophets say: "From Zion the law will go out, and the Lord's word from Jerusalem", Is. 2, 3. This etymology seems to me to be finer and more convenient to the understanding and grammar; however, I do not subject myself to any mastery in this language, fall in this also
no judgment. And Burgensis is here also one with me; for he has given it in Latin thus: Doctor, seu docens me Dominus, the Lord who teaches me.
37 The third etymology pleases me the most, but I do not reject the others. For they say that morijah comes from the word jare, which means to fear. For there are testimonies throughout the Scriptures that to fear God means as much as to serve God. For fearing God and serving God coincide and point one to the other. For God does not respect the myrrh or the smoke if there is no fear of God with it. This is what the Holy Scripture urges most everywhere, namely, that we be obedient to the word of God; as it says in the prophet Jeremiah in the 7th Cap. V. 22, 23: "I did not tell your fathers the day I brought them out of Egypt, nor command them burnt offerings and sacrifices; but this I commanded them, saying, Obey my word, and I will be your God, and ye shall be my people: and walk in all the ways that I command you, that it may go well with you.
38 Therefore, the honor and fear of God is the right true worship that is pleasing to Him. For if Abraham had killed his son out of his own foolish zeal and contempt for the word of God, as King Ahaz did, it would have been myrrh, that is, a hard and bitter sacrifice that hurts the heart; but God does not look at the outward work, but at the heart: if it is righteous and fears God, then everything that man does pleases God.
39 Therefore I believe that this word moriah actually means the honor and fear of God. Therefore also Isa. 29, 13, where according to the Hebrew text it says: "They fear in the commandments of men", the seventy interpreters, as Christ also states Matth. 15, 9, gave: "In vain do they serve me, because they teach such doctrines, which are nothing but the commandments of men. In the same prophet Isaiah Cap. 11, v. 2. the service of God is also called "the spirit of fear", that is, of the service of God. So both the land and also the mountain
1494 V, 138-188. interpretation of I Moses 22, 1. 2. w. 1, 22M-2A2. 1495
had the name of the right true worship, which is nowhere but where God Himself teaches.
(40) And it may be considered true that the Jews say that Adam, Abel and Noah also sacrificed in the same place. Certainly Shem had his seat or dwelling place there, from which the true service of God was spread throughout the world. With it also that is correct, which we have said, that before the Flood the paradise was around this country, and since Adam was pushed out of the paradise, he lived with the mountain Morija. For this reason this place was famous before the Flood for the worship of God, and has remained famous until Christ. For after the sending of the Holy Spirit, the gospel was spread from the same place into the whole world, and neither the service of God nor the church itself has been established in the same narrow corner of the Jewish land.
- Therefore I gladly follow those who think that Mount Moriah has its name from the Hebrew word that means to fear God, to serve and honor God: as if one wanted to say in German, Heiligstadt, a holy place, the house of the Lord, because this place has been a temple and house of God from the beginning of the world and was thus honored by Adam and Noah themselves, and also the highest patriarch Shem dwelled there: As today is Moriah, as far as the world is, as also Jerusalem, that is, God is now worshipped and honored not only in a certain and appointed place, but over the whole world, where there is only a gathering of God-fearing people.
(42) How God revealed the commandment that Abraham should kill and sacrifice his son is the subject of many opinions. Most say that it was done in the night by a vision. The others think, as it was usual at that time, that this revelation happened to the patriarch Shem; because he had commanded Abraham this by God's command. But be it as it may, it is to be understood from Moses that this was God's will.
The commandment that Abraham was to be tempted with.
But as far as Jerome is concerned, who in his Latin interpretation has made a generic word out of the proper name, one must give him credit for this. For this is the way of the Hebrew language, that it looks completely at the origin of the words, also in the proper names. As he has therefore left the proper name of the same place in the other passage of the Chronicles, so it should have been left here as well. But the following text deceived him, because it is written: "And Abraham called the place, The Lord looketh. So he also gave it here: Go to the land of beholding, or, where the Lord beholds.
44 But those who want to follow the allegory and secret interpretation, may interpret the word Moriah, that it is God's word and the faith in the word. For these two things always coincide; for where there is no word of God, there can be no true faith or worship; again, where there is the word, there must also be some who believe the word. Where these two things are, the third soon follows, namely, the cross and the death. The Christian life consists of these three things. But we will say more about this at another time.
45 Now we are to pay particular attention to these words in this text: "There you shall offer your son to me as a burnt offering. For it was not permitted to sacrifice or worship in all places according to each one's pleasure, but only in the place which God had chosen. Therefore, the prophets severely punish the Jews for sacrificing in other places more than they were commanded to do by God. And not only is the place expressly mentioned here, but also the person, item, who is to be the priest. "You" Abraham, says God, "sacrifice to me" not an unreasonable animal, but "your son", Isaac, and not Ishmael. Which words are thus set, that one may see and understand from them what God wants to have and not to have.
- for god does not want us to have
1496 L. V, 188-ISO. Interpretation of I Genesis 22, I-3. W. 1, 2242-2247. 1497
To serve him with the works we have chosen for ourselves: for this reason he has determined everything so precisely in his word and commandment, which is so certain and serious that if there were another person, or another place, or another time than he has prescribed and commanded you, you would err and not only do him no service, but you would also anger him and cause him to be angry with you and hostile to you.
(47) So the Jews were not Abraham, that is, they had no commandment like Abraham, that they should sacrifice their children; indeed, the fifth commandment forbade them in general all manner of death. And if Ahaz nevertheless thought that he would be doing God a great service by letting his children go through the fire and be burned, he would also be letting the word that was spoken to Abraham and not to him, namely, as if he also had to kill a son for the sake of God like Abraham: therefore, he says, I will also kill my son. But this does not follow, for there is an inequality. Abraham was commanded by a special and new commandment to sacrifice his son, which command Ahaz did not have; therefore he should not have done anything against the clearly expressed commandment of God: "You shall not kill.
Second part.
How Abraham is willing to follow God's command and sacrifice Isaac.
V. 3 Abraham got up early in the morning, girded up his donkey, and took two boys with him, and Isaac his son.
(48) This history is worthy of careful consideration and consideration of every word in it. The text says here that Abraham got up early in the morning. He did not tarry long, did not argue with himself, nor did he ask as Adam did in Paradise: Why does God command me to do this? He did not obey his own flesh, nor the old serpent, nor did he speak of this matter to his Sarah, nor did he say anything to her about it; but
When he heard the commandment, he did not doubt it at all, but hastened to fulfill it.
49 This is a perfect example of righteous and perfect obedience, that Abraham so soon and at once departs from the world and kills everything that was dear to him in this life, namely his house, his wife, his son, for whom he had waited a long time and had such a great rich promise. Therefore we wonder in vain at the saints in the New Testament, and read of their fasting and fasting without understanding. For they may have been as holy as they ever could have been, yet, if they are to be compared with Abraham, they will be lowly, and stink as it were, however high and holy they are to be regarded. For they do not know what it is to kill his only son, in whom he had received such a great promise from God, and in whom the old father had placed all his hope, and in whom alone his prosperity and well-being were attached, all of which will soon be gone in a moment, when his son is to lose his life; this is called denying oneself and leaving everything. We read elsewhere in history that others threw away gold and silver, money and goods: item,. Others have put their wife and child, even their own life and limb, in danger for the sake of the true confession of faith: but there has never been an apostle, patriarch or martyr who could have rendered this obedience with such constancy.
50 We are to remember that in this whole history we are to look primarily at the word and commandment of God, which makes all the works of the faithful glorious and great, however small they are in themselves, just as, on the other hand, the works that are done outside of and without the command of God, although they outwardly appear to be very holy works, are nevertheless vile filth, as are the works of the pope or other swarming spirits.
- After that it is also described here how Abraham was so willing and joyful in his heart to obey God in His commandments.
1498 2 V, 190-192. interpretation of I Genesis 22, 3. w. 1. 2247-2250. 1499
Moses says, "Abraham arose early in the morning," did not delay, did not tarry long. For if we are sure of God's will, and believe that He has commanded what exists, then we should be undaunted, not tarry long, but cheerfully take up the cause early in the morning, even if we should put ourselves in many great dangers and even in death. For God's word cannot be in vain; but if we obey God when he commands us to do something, the end must surely follow, as he has determined and decreed, even if the gates of hell themselves were to oppose it. So David says in the 119th Psalm v. 50: "Thy word is my comfort in my affliction, and restoreth me," which means that while I had thy word, I was satisfied in my heart, and was glad to put myself in all manner of danger, and thy word restored me.
For this is certainly true, if one in his profession is certain in his heart that God wills that which he intends and does, and has commanded him the same in His word, then he will feel that such divine commandment has such great power as he will not find in any great orator's words, even if it were Demosthenes or Cicero himself. For God's commandment explains and indicates all circumstances, namely, what is useful and good in the matter, and enters into the heart of man that God sees innumerable benefits, which far surpass all our understanding and sense, which He wants to let follow from it. When the heart is prepared and equipped with such comfort, it continues joyfully and does not care whether it will be possible or impossible, easy or difficult to do; as St. Paul has described this comfort and joy of the godly in a wonderful way.
(53) If Gideon and Samson had not had God's word, they would never have accomplished such great things, but would have remained under the burden and such great, heavy things. But because they believed the word, they thought thus: I am called and commanded by God to attack the Philistines, Midianites and other nations, so I will go on confidently.
drive. For it is faith that does these great miraculous works; as Christ says John 14:12: "He that believeth on me, the works that I do shall he do also, and shall do greater works than these."
We do not see this in the pagan histories, nor do we Christians understand it enough, because we are lazy and lazy, and do not believe God when he commands, threatens, punishes or promises something, but are without sense and understanding. But these holy fathers and great heroes, Abraham, David 2c., believed him, therefore they also accomplished such great things. It is also told above (Cap. 14, v. 14 ff.) how Abraham overcame four kings with a small people; he did not achieve the same victory with anything else but with faith, which kept to the commandment and divine calling.
55 In this story, he also overcomes the temptation by faith, which he undoubtedly had very strongly. He knows that God has commanded him to do this; therefore he hastens to do it and does not ask for it, if Sarah or the servants in the house or any other creature would think otherwise. For this is deep in his heart, which in the 119th Psalm v. 50. David says: "Thy word is my comfort, and restoreth me." Therefore, he who has a sure word from God, regardless of his status, should believe it alone and freely dare to do so, and God will undoubtedly give him a blessed outcome.
(56) We have no command about such special works, which are done outside the common order, and perhaps we would not believe it even if we already had it; as a similar example is described in Isa. 7:1 about the unbelieving king Ahaz. Two mighty kings fought against him, namely, the king of Syria and the king of Israel: but the Scripture says of this king in the same place, v. 2: "Then his heart trembled, and the heart of his people, as the trees of the forest tremble with the wind." Then God the Lord sent the prophet to Ahaz with a new command, telling him v. 4: "Beware, and be
1500 v, 192-1". Interpretation of Genesis 22:3. w. i. Wso-2W2. 1501
Be still, fear not, and let your heart be undaunted before these two smoking fires" 2c. As if the Lord wanted to say: These two kings are not kings before me, but smoking fires, yes, they are only leftover pieces of smoking extinguishing fires; you be calm and do not fear.
57 The Lord tells him to ask for a sign, so that his heart and his faith may be strengthened and assured. But what did Ahaz do? He said v. 12: "I will not require it, lest I tempt the Lord." We would also be such people and would not accept it if God would give us a new commandment.
- Now, in this present danger of pestilence, we are as fearful and despondent as if we had no command to live and call upon God. We have a firm and certain word, which the Son of God Himself spoke with His mouth John 11:25, 26: "I am the resurrection and the life. He who believes in me, though he die, yet shall he live. And whosoever liveth and believeth in me shall never die": but who asks much about this? Who pays attention to such words? In the same way, everyone can be sure of the divine word in his profession, whether he has a profession in the secular office or in the church government. But we do, alas! nothing less, than that we wait diligently for our office, each in his profession. Everyone knows how lazy and negligent the authorities are; the bishops and parish priests keep quiet about it like dumb dogs, do not believe that they are such people as they are by God's will; they only seek great good and great honor in the world, but do not do the works that belong to such an office; meanwhile, they go along nicely and complain: "We have no cause to do good works.
- we have a commandment that concerns us all in general, namely, that we should love god and fear no one, neither the devil, nor the Turk, nor the pestilence, where we walk in our ways according to god's command, even if we are already in danger of life and limb; according to the saying in the 27th Psalm, v. 14: "wait for god.
O Lord, be of good courage, and do not fear, and wait for the Lord. But who is the one who keeps this? Oh, no one keeps it, for no one believes that God has commanded trust and that He has condemned despair.
(60) Therefore, I say, this text is well worthy of careful consideration, that we may learn from it right obedience to God, and how much is at stake when one is so sure of God's commandment, as it brings great comfort to the pious in their hearts. We should seek such comfort at the end of the world, but we must not run far nor search anxiously for it. For our house, our body and our heart are full of God's commandment, and yet we do not believe it; therefore we do not rejoice in it, feel and find in ourselves nothing at all of the spiritual joy, courage and comfort that God's word and commandment bring with them.
(61) Therefore the examples of the fathers should be exalted and diligently remembered by us and others, because we see in them such great power of the word of God and of faith; as David boasts in Ps. 119:50: "Thy word is my consolation. He relied on this word, and slew the bear and the lion, and Goliath the Philistine, and did other great and valiant deeds: he kept the same comfort even after his son Absalom drove him out of the kingdom, thinking thus: I am a king by God and by divine command set in the kingdom, not for my own pleasure, but only for God's glory. Because I am sure of this, I will not let myself be challenged, I will not be frightened. And with such confidence he calls upon God, and says in the 7th Psalm v. 7: "Arise, O Lord, and restore me to the office which thou hast commanded me," as if to say: "If thou wilt reject me, it is well; but if thou wilt have me to be and remain a king, then I will have the rule, though the gates of hell be set against it. With the same words he overcame and killed both his son Absalom and his wicked unfaithful counselor Ahithophel.
1502 6. v, 194-196. interpretation of i. Moses 22, 3. w. I. S2S2-WSS. 1503
(62) So this was Abraham's only consolation in this great and severe trial, that he knew he had a command from God, and would certainly not have fled from any pestilence, not even from many thousands of Turks; for his heart had kept this confidence firm: I believe in the almighty GOtt. But what are ten thousand Turks against the Almighty GOD? Therefore, he did not delay, but accepted the commandment immediately and was ready to perform the sacrifice.
We are to learn to understand this power of the Word of God, which the Holy Spirit so highly exalts that he makes it greater than all creatures are, hell, death, the good and evil angels; yes, he also compares it to God. As it is also equal to Him in truth, as St. Paul Rom. 1, 16 calls the gospel a power of God. Which then is to be understood from the oral word. Abraham understood it very well, which is why he did not doubt that even if Isaac died, he would be raised again and still keep his seed, so that God would not let his commandment and promise be in vain.
64 Thus it is written in the 91st Psalm, v. 7, 11: "Though a thousand fall at thy side, and ten thousand at thy right hand, it shall not fall upon thee. For he hath commanded his angels concerning thee, to keep thee in all thy ways." Whoever holds fast to this promise and does what is due to him in his office, waiting for his calling, knowing that God has called him, and yet there is danger and hindrance, nevertheless does not doubt that what he does will progress well and turn out well. For he is certain in his heart that all the angels from heaven would have to come to help and protect him before what a God-fearing man undertakes according to God's word should be in vain. Summa, it must go through, what you start on his word, and no angel should remain in heaven. For this reason, the histories of the holy Scriptures surpass the stories of the pagans, for here everything happens out of God.
Command, but there everything goes about and according to the advice of the people.
65 And now this is the meaning of the words, that Abraham rose early in the morning. He did not dispute long how it would go out, but thought thus: I am sure that something better will come of this than I now see or understand, not by my power or mine, but by the power of God's command. Therefore I will follow the Lord, who commanded me to do this and called me to it; as Joab says to his brother Abishai in the 2nd Book of Samuel, 10th Cap. V. 12: "Be of good cheer, and let us be strong for our people, and for the cities of our God; but let the Lord do what pleases him." Such people are ready and skillful for all good works, the others are all good for nothing and are rejected; for even slow obedience is no obedience.
And girded his donkey.
(66) All this is described so diligently that it may be seen that even because of the delay his faith was somewhat exercised. He, the father himself, had to search for and cut the wood, and for this purpose he loaded it onto the donkey to burn his son with it. In the meantime, he will no doubt have felt great anguish and temptation of his flesh, for he did not have an iron heart, but was of a tender nature. The thought of the burnt offering was always in his heart, and that his only begotten Son, who was promised to him as a hope of the future seed and many descendants, should be slain and burned with the very wood that he, the Father himself, had gathered.
(67) Should he not have thought longer about such a sad and frightening business, someone might say? Should he not have consulted with his Sarah, the child's mother, about it? All this is shown in these useless words, as they can be seen, otherwise it could have been explained in very short words. But Moses wants to show what Abraham felt in his heart every moment for great shocks: to this without doubt also
1504 L- v. iss-ivs. Interpretation of I Genesis 22, 3. W. i. 2255-22-8. 1505
The unspeakable groaning and the bitter tears came, so that he, as a father, would have shed them. But he himself girded up the donkey and did not command the servants to do so: he was so distraught that he wanted to give God his honor, to fear him and to serve him properly, that he hardly felt and understood what he was doing.
And took with him two boys.
(68) The Jews dispute here who the two boys might have been. Ishmael, as we have heard, was expelled from the house, and yet they say that Ishmael was one of them, and the other Eliezer, his steward, who was also mentioned above. Whoever they may have been, they have truly been very faithful, for they follow their lord and honor him without contradiction. But the Saracens have invented terrible lies from this text, namely, that Ishmael was sacrificed instead of Isaac, but Isaac ran away and disobeyed his father. And therefore they say and boast that they are children of Sarah; for Isaac was not sacrificed, but Ishmael instead of his brother.
(69) This is what all heretics do, for and on behalf of all, to draw to themselves the honor that belongs to the church and to God's people, because everyone wants to be next to God. And this challenge among men has always been granted from the beginning of the world; as today the heretics and the pope also want to be the church. The Turks also want to be God's people; thus the true Christians are deprived of their right name and honor, which is due to them. And this is the course of the world from the beginning to the end. Cain started such a game first, and it will last and remain for all times. The false church always wants to arrogate to itself the title and name of the church. The idols steal God's name and honor by force; therefore they sin more against the first table than against the other. For this reason it is also said of Isaac that he became disobedient and a fugitive.
And his son Isaac.
(70) After he received the command from God, he saw nothing else but that alone: but he forgave himself and forgot everything, Sarah, the servants, the house and Isaac also. That is to say, he is killed, and sits in the ashes and in the sack. Therefore always away with Antonius, Hilarion and other such hermits, who may have done great and heavy works. But the same works have not been all the killing of the serpent's head, namely, of the reason and the will of man. Which snake's head the monks and such other hypocrites rather make alive and multiply, because they are so puffed up and proud on account of their own righteousness, merit and other works.
(71) This is a great and very sorrowful heartache, that Abraham should lose the son whom he had obtained from God with so many supplications and tears, and in whom all hope and glory was that through him he would become a father of the seed that would be given. In such heartache, he nevertheless straightens up and still believes that he will have the seed, if not during his life, then at his death; just as in the 16th chapter Sarah straightens up and thinks: I will not be the mother of this seed, I was not worthy of it, so now let it be another, namely, my maid Hagar, that only the Lord gives a seed. This is the right killing, which does not happen in the wilderness, where one has no fellowship with any people, but in the house and world regiment. From this, then, the great obedience of Abraham, which he also performed out of his marrow and legs, can be seen.
And he split wood for the burnt offering, and arose, and went to the place whereof God had told him.
(72) This is all to show Abraham's delay. He may have three hundred and eighteen servants, but he himself is the servant of all servants, which is said to show and praise his great and remarkable obedience. He commands no one, judges everything himself
1506 V. 1SS. 1S9. Interpretation of Genesis 22:3-8. W. 1. 2258-2261. 1507
and this in haste; for the commandment of God, which rules and lives in him, urges him on.
On the third day Abraham lifted up his eyes and saw the place from afar.
Seventy-three: I consider that the place where the sacrifice was to be made was not farther than a quarter of a mile from the place where he called the boys. For although Jerusalem or Mount Moriah was somewhat high, it could not be seen very far, for there were mountains all around. I am very surprised that the poor father did not die from such a great and long heartache, for he had to travel for three whole days. But if this fight had lasted an hour or two, he could have overcome it all the more easily. Therefore, this delay makes his obedience greater and greater. He also thought, "Behold, I am coming with my son, who is a boy, for whom I have great hope; he must now die. He endured and suffered such death of the flesh for these three days, along with other arrows of Satan, and yet he had to eat it into himself and keep quiet about it for the sake of the commandment on which he relied, and was thus strengthened and preserved.
V. 5 And said to his boys: Stay ye here with the ass; I and the lad will go thither; and when we have worshipped, we will come again to you.
If the servants had been at hand, they would not have allowed what the father intended to do to happen, or they would have thought he was not in his right mind. In the event, however, since they could not have prevented it, they would have cried out, closed their eyes and run away from such a terrible deed.
V. 6. And Abraham took the wood for the burnt offering, and laid it upon Isaac his son.
(75) This is another endurance and delay, and the heartache is ever new and greater, because he put the wood on his son.
load. O my dear son, he would have thought, if you knew what wood you were carrying, or if your mother should know! You think you are carrying it for sacrifice, but you do not know that you yourself are to be the burnt offering.
But he took the fire and knife in his hand.
There was no sword, and the picture of Abraham about to sacrifice his son is not usually painted properly. It was a knife that the butchers and priests used to use. Isaac lay on his back on the woodpile and raised his face to heaven. So Abraham wanted to strike him in the throat, just as the butchers used to strangle the calves. Before that, the donkey carried the wood and the servants carried the fire. He took it from them and loaded the wood onto his son, who was not a little boy but a youth of about five and twenty years old. He carried the fire himself. But many thoughts must have occurred to the servants.
And went the two with each other.
These two have been alone and have gone about in the desert. The whole world does not know what is going on here, nor is there anyone who could speak a word of comfort to the sorrowful father. But the son does not know that he will be killed there. And such a passage as this is nowhere else described in Scripture. The text says, "they both went." Yes, which both? The dear Father and his most beloved Son. Dear, how did their hearts stand? Well, Isaac did not know about the deal, and yet he is willing and ready to obey his father: Abraham, however, certainly decided to sacrifice his son and burn him to ashes.
V. 7. 8. Then Isaac said to his father Abraham, "My father! And Abraham answered, Here am I, my son. And he said, Behold, here is fire and wood; but where is the sheep?
1508 v. 19S-20I. Interpretation of Genesis 22:7-9. W. i. sssi-WW. 1509
for a burnt offering? Abraham answered, "My son, God will provide him with a sheep for a burnt offering. And the two of them went to each other.
These are very moving and violent words, which Moses did not want to omit. Isaac, who is the victim, addresses his father and reaches into his fatherly heart, as if he wanted to say: You are my father. And the father says to him again: You are my dear son. The words have undoubtedly gone through his fatherly heart. For the son says to him, "Behold, here is wood, but where is the sheep for the burnt offering?" From this it seems that he was concerned for the honor of God, for he knows that his father wants to make a burnt offering, which he wants to see: therefore he reminds him that he might not forget the offering because of his great devotion. "Where is," he says, "the sheep for the burnt offering?" Then the father should have answered: You will have to be the sacrifice. But he is silent about it and thus answers him, "God will provide it." In which word he also grasps the commandment of God.
79 He does not want to distress and torture his son for long, so he does not yet tell him that he must die. Nor does Moses say that his father reminded him during the three days they walked together, so that he could get used to the idea of dying; rather, it seems as if he kept silent and waited until he had to attack his son's throat.
80 And one must wonder how Isaac was able so soon to forget all thoughts of this life, and to forget his father and mother, the house and the promise he had, and finally his own life, into which he had hardly stepped. All this could not have been overcome without great heartache and mourning. For the saints are not lumps or without all feeling, but are human beings, and have all longings. They have all the compassion and inclinations that are implanted in human nature, more intense and more than others. Therefore, it is truly a
It was a good faith that enabled him to forgive life so soon and to go to death, for he thought of nothing else and saw nothing more certain before his bodily eyes than that he would have to die.
V. 9 And when they came to the place which God had told him, Abraham built there an altar, and laid the wood upon it.
So far, Moses has described the example of the obedience of these two, namely, the son and the father, and has always kept the reader waiting until he was fed up, where such a game would end. Since Abraham has now prepared the altar and it has now come to the meeting, he is silent, as he either does not dare to talk about such things (because they are much too big in themselves, so that they should be described with words), or else he could not write it because of weeping. So he leaves the great astonishment in the hearts of the listeners, and wants them to think about such things and to judge, since he cannot reach them with words.
For when the altar was prepared, the knife was prepared and the fire was lit, there must have been a talk between the father and the son, so that Isaac could be told about the will and commandments of God. The father will have said: You, my dear son, whom God has given me, are ordained for a burnt offering. Since the son was undoubtedly frightened and terrified, he would have reminded the father of the promise again, namely: "My dear father, remember that I am the seed who is promised kings and nations and a great lineage. 2c. God has given me to my mother by a great miracle. How then will the promise be fulfilled if I am killed? Let us first talk and act with each other about it.
83 Moses should have described these things here, but why he omitted them I do not know, but I have no doubt that the father gave his son a good speech, which contains
1510 L.v, Au-2os. Interpretation of I Moses 22, 9. 10. W. i. 2263-2266. 1511
and the main part will have been the commandment of God and the resurrection of the dead. He will have said: God has commanded this, therefore we must obey him; and because he is almighty, he can well keep his promise, even if you have already died and turned to ashes. And Isaac will undoubtedly have been instructed in this doctrine beforehand, and will have understood and believed as well as Abraham. For these are examples of faith: but faith understands in itself the promise which was told above in chapter 15, v. 5, 11 ff.
84 Therefore this was such a speech of the Father to his Son, in which these two pieces, which are straight against each other, were compared, namely, Isaac shall be the seed, and a father of many kings and nations; and: Isaac shall die, and shall not be a father of nations. These sayings, which are in direct conflict with each other, cannot be balanced by any human reason or philosophy: but the Word balances these two pieces, namely, that a dead man lives and a living man dies. So we also live, and yet die nevertheless. For if we live now, we are counted dead because of sin; and if we have died, we are counted alive. Such things have been spoken of here between the Father and the Son. And not only Abraham believed this, but also Isaac; for he dies believing in the promise that he will be a father. Therefore Isaac dies and yet lives: he becomes ashes and yet becomes a father of many nations.
The sophists and Jewish rabbis do not understand this text, for they do not see the true essence of the sacred Scriptures, which speak of the resurrection of the dead, of life, of the conquest of death, and of the destruction of sins, and not of things perishable and void. Here also it is to be seen whether faith can be without good works, and whether good works are rejected and condemned, where the righteousness of faith is taught. For behold, how much the
most beautiful" works and very holy obedience meet in this some example.
V. 9, 10: And he bound Isaac his son, and laid him upon the altar upon the top of the wood, and put forth his hand, and took hold of the knife, to slay his son.
This strange and astonishing story is understood by Moses in so few words. Now the father wants to cut off the throat of his son, and the son holds out the throat and lifts his eyes to heaven, and waits that he now becomes ashes. Thus, both of them are put into the utmost danger of life and limb by God. If there had been no faith, or if God had slumbered for a moment and not watched, Isaac's life would have been lost. For the knife was prepared, the son was bound and placed on the top of the wood, and now his neck is cut. These are the works of our Lord God, to show that he cares for us in our greatest need and danger, even in the midst of death.
(87) But the Jews dispute about this binding, what kind of binding it might have been. I think Isaac was bound as a butcher binds a sheep or goat with a rope, holding the sheep in one hand and the knife in the other. In this way Abraham also wanted to slaughter his son at the same moment.
(88) But why bindeth he him? Not because Isaac would have run away and disobeyed his father, but to keep the way of the burnt offering. For Abraham must have been of a mind to make such a offering, as a priest making an offering of a calf. That is why he made the same offering and did it in the same way. He lays Isaac on top of the wood like a calf that is to be slaughtered, and at the same time puts the knife to his neck. So this binding does not indicate compulsion or necessity, but only the way and manner that a priest or butcher uses.
- I could not have watched there, will
1512 L.V.SM-A". Interpretation of Genesis 22:9-11. W. 1, 22S6-2SS9. 1513
Let alone that I should have been the death and butcher. It is a terrible thing that a dear father puts a knife to the neck of his dearest son. And I gladly confess that I cannot reach such thoughts, concerns and fear, which the father must have felt in his heart, neither with reflection nor with words. No one should have interpreted this text in any other way than St. Paul. We do not let such thoughts and concerns go to our hearts, because we do not desire to feel or experience the same or the like. So the son is obedient, like a sheep that is led to the slaughter, does not open his mouth, Isa. 53, 7. He has thought: The will of the Lord be done. For he was brought up in the discipline and obedience of his father. And we have no more such examples of obedience, except the example of the Lord Christ.
V. 11 Then the angel of the Lord called to him from heaven, saying, "Abraham, Abraham!
How the divine majesty jokes and plays so surely and contemptuously in death and all the power that death can prove in us, you see here. God plays here with his patriarch and with his son, who stand here at the same time in the highest fear of death and in the highest victory over it. For not only Isaac was ready to die, but in truth the father Abraham also dies seven times in that he deals with the thought alone that he now wants to sacrifice and kill his son.
Natural death, which is nothing other than the soul separating from the body, is a simple death; but where one feels death, that is. But where one feels the terror and fear of death, there is the real true death. Where terror is not, death is not death, but sleep; as Christ Jn. 11:26. says, "He that believeth on me shall not see death." For where the terror is gone, there is also the death of the soul gone.
Therefore, let us describe death thus: Death has a soul and body. The body is the destruction of death for the soul; but the soul death is just the terror and fear of death. Where now the
If the soul died of death, the death of the body is only a sleep. In this case, Abraham's soul was dead, because he did not doubt it, but he certainly thought that his son Isaac would have to be sacrificed and killed at the same moment. But when a man is afflicted and distressed with the terror of death, and is now certain that he is to die, he truly feels such great violence of the right death that he cannot withstand it: and then he also truly dies, and then not when the soul separates from the body. Such two miraculous deaths are here placed side by side in the highest patience and obedience. For it would have been much more grievous to Abraham if he had also died seven times of natural death, than if he had had to watch the death of his son, even to slay him himself. So they are both killed because they see or feel nothing but death, and yet they have not died in the sight of God, as we will hear later; for they consider death to be a child's game and a joke, no different from the way we play with a ball or an apple.
The victory, so that Abraham and Isaac and all the saints overcame death, is faith. He who has it overcomes the terror of death, overcomes and triumphs forever; as St. Paul says in 2 Cor. 1:9: "We hope and put our trust in God, who raises the dead. Of faith we have scarcely a little spark. For as long as we believe, as long as we do not feel death; but if it peeps out a little and lets itself be seen, fear and terror immediately follow.
Therefore, this is a wonderful thing, and impossible for reason to believe that God can and will erase death and change it into life**.** But this is even more wonderful that Abraham and Isaac thought it was certain that this whole action was only a short time and not death. And that death is a joke in the eyes of God is easily believed by everyone: but that I should also believe the same for myself and in my body, that death is not death,
1514 L. v, Ms-M. Interpretation of Genesis 23, II. w. i, 2M-S272. 1515
no doctor, no philosopher, no lawyer will ever persuade me.
95 For who will be able to rhyme and unite this, that it is said: Death is not death, but is life? Moses himself says the contradiction. For if you listen to the law, it will tell you what the old and Christian song says, when it is sung in church: "In the midst of life we are embraced by death. But this is only a law song: but the gospel and faith turn this song around, and sing thus: In the midst of death we are in life: we praise you, dear Lord God, who are our Redeemer, have raised us from death and made us blessed. For the Gospel teaches that in death there is life, which is unknown and impossible to law and reason. Hence it is that St. Paul is so triumphant, and says of Christ Col. 2:15: "He hath taken off principalities and mighty men, and hath made them to appear in public" 2c.; item 2 Cor. 6:9: "As those that die, and, behold, we live." This is the power of faith, which thus mediates between death and life, and changes death into life and immortality, knowing that it is given to us through Christ.
God wanted to indicate this with this work as a special spectacle, namely, that death is nothing else before Him, but only a child's play and a vain horror of the human race, yes, only a test and temptation; as if some father plays with his son, takes an apple from him, and thinks how he wants to leave him the whole inheritance and hand it over. But this is hard to believe: therefore the Gentiles, who do not know this will of God, which he reveals in his word, have no hope at all; as St. Paul says 1 Thess. 4, 13.
- Christians who have the word should hear and consider it with all diligence, so that their hearts may be awakened, that though they are weighed down with the burden of sin and hindered by Satan, they may nevertheless be encouraged and comforted by the glory and knowledge of divine life and immortality, so that they may believe that this saying is true and true.
It is constant to say that death is a child's play. Which Abraham believed and thought, and with such faith overcame death; for he thought in his heart thus: My son Isaac, whom I now strangle, is a father of promise, and such promise is true in itself; therefore my son shall live forever, and shall also be the heir: though he must therefore now die, yet shall he truly not die, but rise again.
So faith is able to unite things that are directly opposed to each other, and is not a bad, mere and cold delusion or thought, as the sophists say, but its power is that it strangles death, condemns hell, is a sin to sin and a devil to the devil, so also that death is not death, although all men's sense and feeling testify that death is present. Abraham is quite sure of this, and so he remembers: I will now reduce my son to ashes, but he will not die; indeed, these ashes will be the heir. Is this not a child's play in such a great and important matter, in which all men are otherwise doubly childish?
Now this is not written for the sake of Abraham, who died long ago, but for our comfort, assurance, strength and courage, that we may learn that death is nothing before God, and that we may sing: In the midst of death we are in life: whom shall we praise but thee, our God, alone? This is a Gospel song, but the other belongs to the Law. And the patriarchs and spiritual men understood such things gloriously and well. We teach these things daily and clearly, but how many are those who believe them and pay attention to them!
(100) And there is no difference between these and others who do not hear; indeed, with hearing they do not hear, for they are dead in their sins and in their covetousness. In the Old Testament, the scribes, priests and other wicked men who did not understand these things were like them: David, Isaiah, Samuel and Jeremiah have the understanding of the Holy One.
1516 L.v, M7-20S. Interpretation of Genesis 22, II, W. I, 2272-2275. 1517
We have seen that Isaac and his father Abraham, even though they die, still live. Abraham is killed seven times and still remains alive in a bodily way: so that Abraham, the father, and Isaac, his son, are dead and alive in one moment.
We cannot achieve such things with our intellect, and we must be careful to understand as much as we can. I realize, however, that I am almost inert to do so; my donkey resists below and cannot climb the mountain. So they all remain asses, who are not instructed in the doctrine of faith, and cannot grasp the thought that death is life. So when Peter denied the Lord Christ in the danger of death, he was also a lazy ass, indeed, he was not yet like any ass; for he does not remain alone at the bottom of the mountain, but runs back and flees away.
Therefore, let us often think of this spectacle described by Moses and the play of divine majesty in death, so that we may learn to believe that death is life. For how many do you think there are who know this? See what we do when we look at those who are with those who are now struggling with death, or when we are in danger of our lives. If we were of the same mind there as Abraham and his son were, we would say, I will not die, but live. 2c. The Lord chasteneth me, but giveth me not away to death: though I be buried, and though I be eaten of worms, yet shall I live. Yea, saith the flesh against it, thou shalt nevertheless die. Answer: No, I do not die, but such death is only a chastisement for me.
Abraham and Isaac saw and knew nothing else, and the thing itself and the whole action was not different from what their thoughts were: and yet they consider that there is no death, but only a child's play; as St. Paul defies death and rejoices against it, saying 1 Cor. 15:55: "Death, where is thy sting?"
104 Let us also learn this, that we may say in the midst of death: Goodbye leaves and grass, I will not die but live; as Isaac thought when it was his neck. But if we are still afraid and frightened when we think of death and see it coming, let us recognize our ignorance and not boast that we are theologians. All men can see death, and even the heathen and the ungodly understand that death itself is death: but the wisdom of Christians and the special doctrine of the church is this, which Abraham can do, namely, that he concludes thus: Even though I have already killed my son, I still have him alive; and just as Isaac also concludes: Though I die, yet will I not die, though thou cut off my neck, and make me ashes; though I be ashes, yet will I live, and beget heirs unto the whole world.
But Moses says rightly before: "And they both went with each other. For this thought of death was nowhere else in the whole world, but only in these two. He who is now to be strangled has thought: Dear God, "Into your hands I commend my spirit", Ps. 31, 6; "I will not die, but live", Ps. 118, 17, and will come again; for God will not lie: I am a son of promise, therefore I will have to beget children, even if the heavens should break. But see if this has not died a certain death and yet live in a still more certain life? Therefore the prophets in the holy scriptures everywhere praise the resurrection of the dead, and this text clearly shows the resurrection also into this temporal life, how much more into the life to come!
All this flows from the first commandment. For therein is understood the doctrine of faith and resurrection of the dead, since God says: I, the Almighty Creator of heaven and earth, am your God. This is said: You shall live in the life in which I also live. For if he had spoken this to oxen, they would live forever. But unto us, I say, is this said, and not that: Thou shalt eat chaff, corn, and wheat.
1518 ". v, 2os-"n. Interpretation of Genesis 22, 11. "8. 1, 2275-2277. 1519
and eat grass, but this: I am your God. But to be a God means as much as to deliver from all evil and misfortune that oppresses us, as there is sin, hell and death 2c. For this is how the prophets viewed and understood these words. The pagans know God no further than that He is a Creator. But as soon as you read the first commandment, you will also find Christ, life, victory over death and the resurrection of the dead to eternal life, and finally the entire Old and New Testament. Only those who have the Holy Spirit see these things and diligently pay attention to what God says and does; others, however, even though they always hear these things, do not pay any attention to them.
Therefore let these two, Abraham and Isaac, be examples of this article about the resurrection of the dead. For they both believe that God not only can, but will certainly raise the dead, and deal with men about how to kill death again, which is not death before Him, but sleep, which is as it were a brother and blood relative of death; for where a man is buried, he has not died to God, but sleeps.
(108) So it may be said of Isaac, when he is turned into dust, from which he was also taken, He is not dead ashes, but is a son of promise, who begets kings. In the same way we should think of our dead and of our bodies, namely, that even though they are crushed by worms, they will not always remain dust, but will live again. For we hear that the Scripture says that death is but child's play in the sight of God, as it is to all Christians who believe in the God who gives life to the dead and considers the dead to be alive.
This is the Christian teaching and wisdom of God, an art of the saints, and very high knowledge above all reason and understanding of this world: "Death, where is your sting? Hell, where is your victory?" 1 Cor. 15, 55. In the midst of death we are in life. "I will not die, but live," 2c. as the 118th Psalm v. 17. says. Whoever can do this art, thank
GOD. But we should make an effort that we do not only have it in our mouths, speculate and speak about it, but that we have it in its power and effect and with all our heart, and that we may adhere to it. But when it is asked, "Where did the fathers get this wisdom?" St. Paul answers 1 Cor. 10:4: "They drank of the spiritual rock that followed with them," that is, they got it from the knowledge of Christ, the promised Redeemer.
But the law and the wisdom of the flesh do not understand this; just as at the same time this spectacle of these two persons was hidden from the whole world: But it was well known to God and the holy angels, very funny and pleasant, but horrible and frightening to men and devils. For where the devil sees that a man lives in faith, he is terrified, as St. Paul says 1 Cor. 4:9: "We have become a spectacle to the world, and to angels, and to men." Now if this is understood by the evil angels, it is a horrible spectacle; but if it is understood by the good angels, it is an airy spectacle, as St. Peter says 1 Epist. 1, 12: "Which also the angels desire to behold." For God and the holy angels love to behold these wonderful works, namely, the overcoming of death, destruction of sin, and how Isaac comes forth again, from the ashes, raised, and from nothingness, has become a father of many nations. For in this young man there was a great light of faith. He believed in God, the Creator, who calls that which is not to be, Rom. 4:17, and commands the ashes, which are not Isaac, to be Isaac. For he who believes that God is a Creator who makes everything out of that which is nothing. makes everything, must conclude from necessity and say: Therefore God can also raise the dead. "Why," says Paul in the Acts of the Apostles in 26 Cap. V. 9, "is this judged incredible among you, that God raises the dead?"
111 Therefore, in these examples, Scripture deals with the fact that we are to learn
1520 v, 211-213. interpretation of Genesis 22:11. w.i,W77-Wso. 1521
Believe that life and death are the same for believers: if they live, they die; and if they die, they live. As it is taught throughout the New Testament, and is also shown and proven that all the works of Christians are miraculous; as the 4th Psalm, v. 4, says: "The Lord leads his saints in miracles"; item John 14, v. 12, Christ says: "He who believes in me will do greater works than these; for I go to the Father, that I may be omnipotent in you. These marvelous works terrify the devils, but delight the angels and comfort the pious. But always away with the wicked, that he see not such honor and glory of God. For "the world seeth not the Spirit of truth, neither knoweth he: but ye," saith Christ John 14:17, "behold him; for he is in you, and abideth in you." The Jews have seen that Christ raises Lazarus from the dead, John 11:45, and that St. Peter heals the sick with his shadow, Acts 5:15.Just as our adversaries see that we want to serve, counsel and help all people with the gospel, they also see our works of love, humility and patience, but they are blind with their eyes; although the Holy Spirit presents such works, which are seen and heard publicly, so that they could be grasped with their hands, they do not see them. Therefore they blaspheme us, and the Spirit that speaketh and worketh in us, and cry out that it is all the devil's work that we do.
Now the Holy Spirit is clearly before their eyes; His works and miracles are seen in the Word and Sacraments, so that even the stones, if they were not without senses and understanding, could see and witness it; yet they do not see it. But why is that? Because, as Christ says John 14:17, the world cannot know the Holy Spirit. But whoever can believe, according to the first commandment, that God is the Creator of heaven and earth, will not dispute or doubt about the resurrection of the dead: but again, whoever does not believe that God can and will raise the dead, will not believe that God is the Creator of heaven and earth.
believes nothing at all; just as the pope, his cardinals and bishops do not believe in the resurrection of the dead. Therefore, one can irrefutably conclude that they do not believe that there is a God, because they deny His works, do not believe anything about His majesty and power, which is seen in the resurrection of the dead.
Whoever can do so, should only take this history in great consideration and look at it with all his heart, so that he may have it as a masterly and beautiful example to strengthen the faith with; then also that he may refute with it the foolish thoughts that the papists pretend about obedience and monastic vows, which they praise highly, but scornfully despise this history, because Abraham was a householder, a common layman and a husband. For thus they say: These are vain and worldly works, but we do spiritual works, forsaking the world.
But if anyone should persuade the monks that Abraham was a priest and bishop, they would soon pronounce him a heretic. For they describe a priest as such a man who wears a long skirt, has a bristled head and reads or prays the seven times; outside of this form they know of no priest. As if God were pleased with such priests, who can't cry in church. Such are the devil's priests. Abraham, however, is a true priest, for he does not only sacrifice sheep and other animals, but also his own son; and it is described here in what way he sacrificed him, namely, that he bound him and wanted to slaughter him like an animal.
(115) But this they do not respect, nor do they take much notice of it, because Abraham has no plate on his head, has no chasuble or greased fingers, but grows a beard and is a husband. But if he had had a whore or whoredoms, they would rather praise him.
But we also curse and condemn them as idolaters and devil priests, and say that these are true priests who believe the word of God.
1522 L. V. 21S-21S. Interpretation of Genesis 22:11. **W. l, 228V-2285. 1523**
and offer sacrifices of thanksgiving, and for God's sake bear the cross which He has laid upon them; not walking in long robes, but in the gifts and beautiful ornaments of the Holy Spirit, as in faith, in patience when death comes, and in hope, that they may wait for another and a better life. That is enough of this history, which is quite spiritual: which I, as a carnal and one of the asses' feet, who does not go with you to the mountain, cannot fully understand or interpret; but I have tried to teach and show as much as I could think of and understand according to my weakness and small understanding.
Third part.
How the angel appears to Abraham and stops him from offering Isaac, and how Abraham offers a ram in Isaac's place.
I.
V. 11 Then the angel of the Lord called to him from heaven, saying, "Abraham, Abraham! He answered, "Here I am.
How the saints are marvelous before the angels and are God's spectacle can be seen from this, for they themselves are God's work. At this work an angel from heaven was present and watched Abraham in this whole action, yes, God Himself in heaven and all His angels were watching. For the angel did not fly far from the end of the world, but stood over Abraham and over Isaac, and watched with his eyes as Abraham bound his son and put the knife to his neck, and as the son proved his obedience and willingly waited for the stroke. There is no doubt that tears flowed down Abraham's cheeks when his son lay on his back and raised his eyes to heaven, which the angel saw.
118 Because Abraham has already drawn the knife, he calls him, saying
him by his name. Thus, the holy angels stand close around us and look straight at us with their eyes when we are godly and pious. Such obedience has pleased God exceedingly; for of all sacrifices the most pleasing to Him is to kill sin, to live in righteousness, holiness, obedience and the killing of the flesh. This is painful and difficult for us, but we must learn and become accustomed to the good and pleasing will of God, as St. Paul says in Romans 12:2.
We speak only of these things, but Abraham and Isaac proved it by deed, and this God's will is perfect, but with us it has not even begun; it is pleasing and good to God, but to us it is evil and unpleasant. For there is nothing more sour and hard than the killing of the flesh and of sins. Therefore it seems to us to be horrible and impossible, we flee from it and are enemies of it; however, one must get used to it and raise oneself to it, as Abraham does here, who does not flee, but waits for it with the highest inclined will, and therefore is there that his son is slain and that life follows such death.
This is a work done in faith, which the angels are pleased to rejoice in, even among us, where we are in the Christian ministry and works. Now if the righteousness and obedience of the papists is contrasted with this, it is not only obscured, but seems quite shameful and abominable, because they are all works of their own choosing; just as many kings and nations have also wanted to follow Abraham's example, but have hardly sinned in doing so and have not understood the right killing.
In the book of the saints' lives, called Vitae Patrum, there is a story about a hermit who wanted to go into the desert with his only son and thus leave the world. When the boy cried there, he wanted to throw him into the nearest water and drown him. The monks praise such a work very much, almost exalt it, and compare it with the work that Abraham did; but it is actually equal to the work of the devil, which he did in paradise.
1524 Ć¼. V, 218-217. interpretation of Genesis 22, 11. W. I, SLW-228S. 1525
has done. And if the hermit had killed his son, he would have been a death-slayer, and all those who ever followed his example or put up with it. And this is the cause that without the word of God no obedience can please.
(122) But the papists, the Baal priests, do not accept this cause, but cry out stubbornly against it, saying that we condemn and reject good works. But we say that this is a good work, which is done in faith and godly obedience by such a man, who believes that God is a Creator and a Beatificator, and raises the dead. But tell me, whether a monk, a Ba as a priest, a Turk and a Jew also walk in divine obedience? Not at all, for he has no command from God for his status.
Thus Ahaz did a great work, but all against God and His word. Therefore in the prophet Micah in the 6th Cap. V. 7: "Shall I give my first son for my transgression, or the fruit of my body for the sin of my soul? No, says the prophet, for you are not commanded or commanded. Abraham had a special commandment from God that the others did not have. For God does not say in general: Whoever will offer his son to God, in him he is pleased.
(124) We cannot all do the same kind of work; for in the body of man there are various members, each of which must have its own effect. The feet do not do manual labor, neither do the hands walk. But there is One obedience, and One Holy Spirit: but obedience is to be sure of faith, which is nothing and vain where there is no divine promise, neither do works please God where there is no commandment or commandment of God. The Papists or Turks are full of faith, but it is a fictitious and false faith. For they say: I will believe thus, therefore I will also please God thus. But this is a self-chosen and presumptuous thing, which is why it is such devotion and holiness that does not belong to God but to the devil.
Therefore, this special commandment that Abraham had should not be taken to mean that we want to follow him, but we should follow the obedience and faith of the resurrection, according to how sin was put to death in his son, and death was also seasoned and overcome; then let each one remain in his office and profession in one faith and be obedient to God in it, so that we will be companions of the holy angels and sojourners in the kingdom of God.
By the way, it can be asked at this place: Why did the holy angels appear more rarely and less everywhere in our country and in the New Testament than in the Old Testament? To this I answer that this is because the Son of God and heir over all has appeared and been sent. It is true that the servants and messengers were sent before. messengers were sent beforehand, as kings and princes in the world are wont to do, who are to remind the people of the future of the Lord; but now that the Lord himself is present, he has no need of servants and messengers.
For after God sent His Son, He revealed all things through Him. He revealed all things and filled the world with heavenly wisdom, to which the signs and wonders Christ performed testify; as St. Paul says 1 Tim. 3, 16: "God is manifested in the flesh, justified in the Spirit, appeared to angels, preached to the Gentiles" 2c. Therefore, one must not desire the appearance of angels.
After the future and the birth of Christ, the devil deceived the world by sending ghosts, poltergeists and evil angels many times, as the examples of the time before us testify. But this was a punishment for the ingratitude of men, because they despised the Lord even in his presence, and sought and desired new revelations out of vain conceit.
129 So it happened also in our time, in the beginning, when the gospel came to light again, when Thomas Muenzer, Carlstadt and the Sacrament enthusiasts appeared, who spread the gospel that came down from heaven through the Holy Spirit.
1526 L. V. 217-219. interpretation of Genesis 32, II. w. 1, 2268-2291. 1527
and waited for special enlightenment, of which also some have fallen into such nonsense that they have boasted that they had heard the voice of God, that he had spoken to them from heaven. Here, the truth of the light of the gospel should be held up against such enthusiasts, and against such red spirits, who think that one should investigate the will of God without a word, one should fight with seriousness; as such lying spirits were the enthusiasts, item, Manichaeus, and all heretics, who wanted to be like the patriarchs, to whom God's word and promise was revealed ever more brightly and clearly, until Christ, the true light, himself came into the world.
130 Thus the popes have also invented a new madness out of the promise of Christ, which they have not rightly understood, since he says John 16:12, 13: "I have yet many things to say unto you; but ye cannot bear them now. But when that one, the Spirit of truth, shall come, he shall guide you into all truth." From this they have invented and said that Christ and the apostles did not teach all that is necessary for our salvation, but to the bishops, and much divine report is still reserved for them, which they are always to hold up to the church more clearly and distinctly from one time to another. But all this foolishness should be contrasted with the words of Christ Luc. 16, 29: "They have Moses and the prophets" 2c.; item, Is. 35, 4. Now the Lord Himself has come. Open wide the gates, that he may come in, Ps. 24:7, 8; for he is not a servant, as Moses was, or as the ministering spirits are, but he is the Lord himself.
This shall be taught, and it shall also be inherited by the descendants, that they may flee and condemn the revelation of new doctrine, and diligently keep before their eyes this command, when God the Father says of His Son, "Him you shall hear," Matt. 17:5, that is, the evangelists and apostles; for these shall be read and heard, and likewise also the Old Testament, which also faithfully testifies of all these.
Where something is further revealed about it, it must be similar to faith,
and must be a revelation according to the understanding of the Scriptures, otherwise it is a devilish revelation. It is true that the devil has often tempted me, as he did Augustine, who forbids God that no angel should appear to him, that I should desire a sign from God. But let this be far from me, that I should give room to such temptation and follow it. The holy martyrs were strengthened without the appearance of angels, only by the word that they went to their deaths for the sake of the name of Christ: why do we not also adhere to the same word and be satisfied with it? We have clear and beautiful bright appearances enough, as namely, the baptism, the Lord's supper, the keys, the preaching ministry, which is equal to, yes, far surpasses all appearances of all angels, whereas Abraham had only small drops and crumbs.
For this reason, I do not respect angels, and I pray to God daily that He will not send one to me, no matter what the matter may be. And even if one should occur to me, I would not hear it, but would turn away from it, unless it indicated to me something about some necessary matter in the world regime, as all merry and happy dreams in worldly matters tend to delight us from time to time: and yet I would not know whether I would obey and believe it even in such a case.
In spiritual matters, however, we should ask nothing of the angels. For the divine promise is now abundantly fulfilled and revealed in Christ; he has left me his word to instruct and strengthen me, and I must not worry that he is so inconstant or fickle that he sometimes brings this teaching and sometimes another; as Deut. 23:19 says: "God is not a man that he should lie, nor a child of man that he should repent. We have God's word, the Lord's Supper, baptism, the Ten Commandments, the marriage state, the secular authorities with their order and the house rule; we should be content with these and practice them until the end of the world.
- Gregorius, as can be seen in his Dialo-
1528 L.v.rid-221. interpretation of I Genesis 22, 11. 12. w. 1, 2291-2284. 1529
The people of Apulia, who might have seen it as a miracle, simply believed all the apparitions; as they, among others, told many lies about the feast of St. Michael, such as that St. Michael consecrated a church on Mount Gargarus and stabbed an ox that had been plowing on the same feast day. I would have said: What have you to do with Mount Gargarus, whose lord is the king of Apulia? You are not Michael, but the devil.
The papists' books are full of such lies. And this is our own fault, because we did not want to hear the Lord, but desired to hear the angels, wanted to have special revelations and appearances; therefore we also found with all our heaps what we were looking for, to our great harm. For thus St. Paul judges 2 Thess. 2, 10. 11.: "For not having received the love of the truth, that they might be saved; therefore God will send them strong errors, that they may believe the lie" 2c. We have despised the doctor and teacher of whom it is said Matth. 17, 5: "You shall hear him"; item: "The spirit of the Lord is upon me" 2c., Is. 61, 1. and Luc. 4, 18. Our ears have been pricked, have turned away from the truth, and have turned to fables and lies; therefore we have also found such teachers who have pricked our ears.
If I were a king and had sent my only son to someone, offering him the kingdom and all the goods therein, and he despised such a great good deed, I would have sent all the plagues and tortures upon him: then, since we have not accepted the gospel confirmed with signs from heaven, do we not also deserve to have a whole legion of devils appear to us for a good angel, whom Abraham saw?
V. 12. He said, "Do not lay your hand on the boy, and do not harm him.
Now another question comes to mind: How could Abraham have obeyed the voice of the angel and abstained from slaughtering his son?
How if he had doubted and thought that it was not an angel, but a devil, because he had an explicit commandment of God, namely, since God had said to him: Slaughter your son and offer him as a burnt offering? Against the commandment he is now commanded by the angel to spare his son and not to harm him.
The first challenge was against the promise of the seed; but this was overcome, since he had now turned to obedience in his heart, and Isaac had also taken this comfort, even if he would become ashes, the promise would nevertheless remain, and God would again raise him from death. So the angel cries out against all this and says: "Do nothing to the boy. Such a command is immediately a challenge to him, because it is contrary to the previous commandment: just as he was challenged above (v. 2) with the commandment that was contrary to the promise.
But to this question I answer thus: The holy scripture clearly says that this was not a deceitful or lying, but a real true angel, who truly brought God's word. Abraham believed it, so that it must not have been spoken in vain; and since he certainly decided in himself that he wanted to slay his son, the Holy Spirit admonished him inwardly through the word of the angel as through an outward means and instrument, and compelled the faith and spirit in him. But if he had not had an outward word, he would not have believed the contradiction, and he would not have refrained from his presumption.
141] After this it is also plausible that Abraham, out of a strange and secret movement, kept his hand silent against the commandment he had received before; as in the Old Testament the prophets also did much against the word: as when Elijah built an altar on Mount Carmel and slew the priests of Baal 1 Kings 18:30 ff, contrary to what Moses had commanded, saying Deut. 12:5: "In the place which the LORD your God shall choose, there shall ye come and sacrifice" 2c. Elijah and Elisha did not do this. Item, there are among the people of Israel
1530 D. V, 221-223. interpretation of 1 Dlose 22, 12. W. I, 2294-2296. 1531
There have been many prophets who did not come to Jerusalem to teach or preach there.
All of these had a peculiar impulse with a peculiar freedom that they did this. Thus Samson had a peculiar spirit when he tore the lion to pieces and slew and strangled a thousand Philistines with the donkey's jaws. Such peculiar movements and a peculiar zealous spirit of the great valiant heroes are above the common rule and manner; just as we also see a difference between the rulers and princes in the temporal government. For some of them keep their regiment according to the common rights, order and laws, but some do not; as Alexander did not want to be bound by any law, but broke freely through it as with his peculiar courage and spirit, which could not happen to others in such a way.
And this we see in the examples of the Gentiles; but how much more has God reserved such heroes among His people! Gideon with three hundred soldiers defeated the whole army of the Midianites, Judges. 7, 7. ff. Abraham overcame four mighty kings with a small group, Genesis 14:15. These are not bad and mean examples, but miraculous works that God reserves for Himself. So it could well have happened that God secretly and specially instructed Abraham that he should not slaughter his son. So, methinks, one could answer this question simple-mindedly.
But the text also adds an external sign. For it clearly says that the angel came from heaven. But he did not come as Satan is wont to come. For God has made a strange distinction there, namely, that the good angels come with a fright, that is, with a peculiar majesty; as the 104th Psalm v. 4 calls the angels or servants flames of fire, so that the people to whom they come are frightened by them; as the Virgin Mary is frightened Luc. 1. v. 29. when she sees the angel and is terrified by him; item, Daniel on the
- cap. V. 17. Therefore they appear with a special prestige and majesty.
So this one also came from heaven, and no doubt the heavens opened, a new brightness shone, lightning and fire were seen, and at the same time there must have been a multitude of the other angels: before which majesty Abraham was terrified, and both dropped the knife and the thought of slaughtering his son. This is what happened at Mount Sinai, where flames of fire were seen and thunder was heard, and the people were struck to the ground, Ex 19:16, Cap 20:18. 20, 18. But finally the good angels depart and go away again with joy, leaving the hearts peaceful and joyful. God keeps this way when He sends good angels: and by this sign Abraham was also reminded that a right angel was with them.
- But an evil angel creeps and creeps along quietly and silently like a serpent, until he lures and tempts men, so that they become secure and fall into sin: then he departs again with horrible terror.
147 Secondly, Abraham has the right rule of faith to guide him. For the angel brings him no word contrary to the promise, but agreeing with that which was spoken to him, "In Isaac shall thy seed be called." For the spirits must be tested and discerned by the rule of faith, whether they also keep even with it. As when the devil commands through the pope that I should worship the Meissen idol Benno, I hold the same command to the rule and guideline of faith and see whether it also agrees with it.
But the right rule of faith is that which is written in the Acts of the Apostles in chapter 4, v. 12: "There is no other name given to men in which we may be saved. V. 12: "There is no other name given unto men, whereby we must be saved. Therefore, there is no similarity at all between Christ and St. James of Compostela; therefore, I reject the same James as an idol, even if an angel would preach another gospel, Gal. 1:8, or if this idol could raise the dead. For
1532. 2. v. 223. 224. interpretation of Genesis 22:12. ". I. WSS-WSS. 153Z
The divine promises are such that they cannot be changed or reversed, but stand firm. That is why Abraham also kept what he had been commanded to do before, but he did it in such a way that he kept it against the promise of the future seed. Finally, one must also see why God primarily dealt with Abraham in this way, as follows in the text:
For now I know that you fear God, and have not spared your only Son for my sake.
This is what the angel wants, that one should fear God, which the devil does not prescribe to men; nor does the fear of God apply unless one first has God's word. And so those who have the right judgment of the spirit and faith can make an outward distinction between the appearances. For the evil spirit cannot refrain from it, it must seek its own honor, as the ungodly false teachers are always wont to do new and unheard-of things, so that the world may marvel at their great wisdom and think great of it, but not so that God may be feared and honored.
The other and most certain sign of the good angel is that he comes from heaven. Third, his preaching is also according to faith. By all these things Abraham was persuaded to obey the voice of the angel, so that the commandment that he should sacrifice his son was abolished. No doubt the Holy Spirit, who is always at the word, also came to this.
Such contentious sayings in Scripture, which seem to be contrary to one another, give rise to much strange disputing among ambitious minds; for the devil seeks such vile speech in Scripture with all diligence, and if he accomplishes nothing with it, he devises other falsifications to deceive and seduce men with it. Should God, he says, be against himself and lie? Before, he allowed Abraham to sacrifice his son hot, now he forbids him again. But we Christians
We should think and speak of such things with reverence and in the fear of God, and learn to recognize God as the one who sets one against the other. Although this government of the saints, in that it leads God so wonderfully, reminds us of many lovely things and is full of beautiful, rich consolation. And pious, God-fearing people, if it could be done without violating the divine majesty and truth, might well use such a way of speaking that they would say: God lies and thus pretends to us, pretends to be different from what He means, and thus plays with us; as one is wont to say in the German proverb: If it is to be true, then it is a great lie. For when it comes to dying, they can say to God: This is not death, but life; you play or joke with me, as a father jokes with his child; you say differently than you think. Such is a good and wholesome lie to us.
And how blessed we would be if we could learn this art from God. He tempts and sets before us a strange work, that he may thus do his own work; through our affliction he seeks his game and our blessedness. God said to Abraham: You shall kill your son 2c. But how does this happen? Answer: With games, laughter, and that he pretends otherwise than he really means. This is truly a blessed and funny game.
- So he poses to the lines, as if he wanted to step far away from us and kill us; but who can believe that he only poses like that and that he should not be serious? Now it is truly a joke with God, and if one wants to speak of it, it is a lie with him. It is indeed a real death that we will all have to take upon ourselves; but God is not serious about what he lets us see and find outwardly. It is only a temptation to lose the present goods of this world and life itself for the sake of God. Thus Genesis Deut. 13, 1. ff. says: "If a prophet or a dreamer of dreams shall arise among you, and give you a sign or a wonder" 2c.; "then you shall not obey the words of such a prophet or dreamer of dreams; for the LORD your GOD tempts you, so that
1534 L.V. 224-22S. Interpretation of Genesis 22:12, W. I, S299-2S02. 1535
He will know if you love him with all your heart and with all your soul.
These are not the words of an angry judge, but fatherly words. As if he wanted to say: I have given you my word, so that you accept it with a good, peaceful heart and adhere to it; 2c. But I will send false apostles, and will try whether you will also mean and love me and my word seriously.
So the father takes an apple from the child and yet does not mean it, does not intend to take it from him, but only tries the child to see if he loves him and believes that the father will return the apple to him. If the son gladly gives the apple away, the father is pleased by his obedience and by the love the child bears him. Thus the temptation, where God tempts us, is also fatherly; for thus St. James says in his epistle in chapter 1, v. 13: "God is not a tempter to evil," which is so much to say: He does not tempt us so that we should shrink from Him and be hostile to Him as a tyrant, but only of the opinion that He may exercise us and awaken faith and love in us.
Satan tempts people to evil, that he may draw you away from God and make you distrust God and blaspheme Him; but God plays with the children whom He loves, showing Himself angry and terrifying against them, as it seems to the flesh. Hence the lamentations in the Psalms: "I am cast out from thy presence," Psalm 31:23; item in Psalm 27:9: "Hide not thy face from me," 2c. But it is all a joke, and God will not deceive you; only hold fast to His promise, which cannot fail nor be changed. And even if you have to lose honor and goods, life and limb, you should not think that God is angry with you and has therefore rejected you, but you should expect other gifts from Him, which are much more glorious and better than eternal honor and a better life than this; as Job says in 13 Cap. V. 15. 16.: "Behold,
Though he slay me, yet will I hope in him; I will reprove my ways before him, and he shall be my salvation."
- Incidentally, the word: "Now I know" was interpreted by the Fathers in this place: Noscere te feci I have made thee know, that is, that thou mayest understand that thou fearest God; as St. Peter exhorts 2 Epist. 1, 10, that we should make our profession and election firm by good works. So when one has overcome a challenge, he is made more certain of God's help, and can now say, "This is a certain sign that God has helped me; for with my strength I could not have done such a thing. Thus, the fruits of the Spirit are called testimonies of faith, which make us certain of our calling and election.
158 Here one must also note the rule of the twofold knowledge of God, or of a twofold seeing of God. When it says in the Scriptures: "God saw," the teachers make two kinds of knowledge: one that is eternal and invisible, in that God saw all things before they were; the other, in that He sees the things that are present. God did not see the Virgin Mary before she was born, through this vision, so that He might behold the things that are already present, and yet He has seen them from eternity. Thus God saw all creatures before they were created; and since they are now created, it is also said of Him that He sees or recognizes them. In the same way God also speaks here: "Now I know", that is, now I experience it and see it in action, "that you fear God". Hence the difference that St. Augustine makes between the evening knowledge of the creatures in their nature and the morning knowledge from God's word and revelation.
For God's knowledge is in some respects similar to human knowledge and understanding: therefore I think that this way of speaking, "Now I have seen," is simple to understand, as in itself it is illogical; although I do not reject the interpretation of the Fathers, namely, that God speaks in a human way, as if He had only then seen and understood all such obedience.
1536 L. V.WS-2W. Interpretation of I Genesis 22, 12. W. 1. 2S02-230S. 1537
recognized Abraham's piety and right fear.
- 160 For such descriptions, where the Scripture speaks of God as of a man, and assigns to him all that is human, are very sweet and comforting, namely, that he speaks kindly to us and of such things as men are wont to speak to one another, that he rejoices, deceives, and suffers as a man, for the sake of the mystery of the future humanity of Christ. For this cause we read and seek in the Old Testament, that we may see therein, as it was spoken of before, not only in word, but also with divers figures and works, that Christ should become man.
This is why we love this way of speaking, since in the Scriptures God is described in human form and gestures, as in the Psalms: "Lord, why are you sleeping? Ps. 44:24; item, Ps. 34:16: "The eyes of the Lord look upon the righteous"; item, Ps. 145:16: "You open Your hand," and what are more such pieces, which are transferred from men to God because of the weakness of our understanding. And we should gladly be satisfied with this image, by which God is, as it were, painted before us in Scripture, and let ourselves be satisfied with it, and beware of the forwardness of human reason and wisdom, which wants to search out the Majesty; for this is why it was proclaimed before that God should become man, so that we might have a certain way of recognizing and grasping God.
162 After this, one also tends to ask here: Whether Abraham became righteous through his works? as Jacobus discusses in his epistle Cap. 2, 21. 2, 21. Because the text says: "Now I know that you are righteous and fear God," St. Jacobus wants to conclude from this that he had not been righteous before. But it is easy to answer this, as the words themselves give and indicate the answer. For "to be righteous" is also, according to the grammar, something different than "to recognize one as righteous" or "to see that he is righteous.
- Abraham was righteous by faith before he was declared righteous by God.
is. Therefore Jacob does not rightly conclude that he is now justified only after this obedience; for by works faith and righteousness are known as by the right fruits. But it does not follow, as Jacob foolishly concludes, that therefore the fruits make righteous; just as it does not follow: I know the tree by the fruits, therefore the tree is made good by the fruits.
For this reason, let the adversaries with their Jacobus, whom they so often reproach us with, leave us alone, and talk much useless rubbish about the righteousness of works; but they do not understand anything about it. Yes, the Sophists themselves also make a distinction between being in knowledge and being in reality. The righteous is not justified by being recognized for it, but when he has been justified by faith, as was said of Abraham in chapter 15, v. 6. V. 6, he is recognized as righteous by his fruits and works.
But in this place it must also be noted that this, which is praised of Abraham, that he feared, loved and honored God, is not said of faith alone, but of the whole service of God, of the tree with the fruit; for to fear God is called by the Hebrews as much as to honor God, or to serve God, to love and value God. Thus in the 14th Psalm, v. 5: "They fear, because there is no fear," since it does not speak of fear or terror, which the wicked do not feel, but of the worship of the wicked, and wants to say of their worship that they serve God, since one should not serve Him. "They have brand in their conscience," as St. Paul calls it 1 Tim. 4, v. 2. That is, they have a fictitious and false conscience, which is forced by force and is not natural nor righteous. As the pope does when he forbids marital status and meat eating. So the wicked always want to fear God, that is, to honor and serve Him, since there is no right worship.
166 Thus, when it is said Matth. 15, 9. from the prophet Isaiah Cap. 29, v. 13: "They serve me in vain, because they teach such doctrines, which are nothing but the commandment of men," is said as much as that they fear
1538 V, 223-230. interpretation of I Genesis 22, 12. 13. ". 1, 2SSV-AM. 1539
me in vain. For the fear of God is the highest service of God in the holy scriptures. Therefore Jacob calls God the Lord fear and honor in Genesis 31, 42, and understands by it nothing else but the Godhead itself.
Thus the wicked want to be reverent and humble, walking quietly, hanging their heads and trembling with them like a reed; they want to be seen as being godly and pious above all others, but nevertheless fear and serve God in vain.
- and this is a common plague and error throughout the whole world, that we fear God, serve Him and honor Him even to the devotion of angels, but all with a dense and burned conscience. As the priests of Baal suffered much that was hard and severe, for they stabbed themselves with knives and awls, so that the blood ran afterwards, 1 Kings 18:28; but they were self-chosen marks that they made for themselves, and not those of which St. Paul says Gal. 6:17: "I bear the marks of the Lord JEsu on my body" 2c. Again, the wicked fear nothing, since one should fear God most of all; yes, they are quite insolent and bold to despise the right worship and to trample God's word under their feet.
Nowhere shall you fear God but in His word, as it is written in Exodus 20:3, 4: "Thou shalt not worship strange gods; thou shalt not make unto thee any graven image or likeness. Where God reveals himself in his word, there serve him, there show him honor; then you will fear rightly, as one should fear.
For this reason, we trample underfoot the pope, cults and sects, and do not fear them, nor do they honor those who perform strange services outside of and against the Word of God, but on the other hand condemn the true religion and right doctrine, calling it heresy: therefore they fear when there is no fear, and when one should fear, they do not fear at all.
So Abraham performed the sacrifice with his son until now, although it was not completed, but was only a preparation for the sacrifice.
II.
V.13 Then Abraham lifted up his eyes, and saw a ram hanging behind him in the hedge with its horns; and he went and took the ram, and offered it for a burnt offering in his son's stead.
- it is said above that we may think without sin, but with the fear of God, that the angel came with great majesty, with a wind and a flame of fire, and that Abraham was frightened and fell down on his face, or at least bowed his knees and inclined his ears, when the angel said, "Now I know that you fear God. But after he had forbidden him not to slay his son, the angel disappeared, leaving Abraham alone with his son. As they lift up their eyes and look around, they become aware of the ram behind them (it is the emphasis in the word "behind them"), which hangs with its horns on the tangled and jumbled hedge.
For the Hebrew word sebach actually means branches that weave in and out of one another and grow in disorder; the ram's horns were caught on such branches. Thus it is written in Ps. 74:5: "The axes are seen flashing above, as one hewing in a forest," 2c. to indicate that the enemies raged and raged against the sanctuary in no other way than as a forest or bush is hewn down with axes, as if the temple and the sanctuary were a tangled and thick forest. Others have pretended that the hedge was a name of a special place, but it is not. The ram stood at the bottom of the mountain and was stopped in the hedge and bush.
But here one is used to ask: Where did this ram come from? The Jews say, he was created on the sixth day with other animals and was preserved by divine order up to the same time. We Christians know that with God creation and preservation is one thing. Who now knows l the power and authority of the Creator, will
1540 L. v. 28V-M. Interpretation of Genesis 22:13. 14. W. i. ssm-ssro. 1541
Do not arrogantly argue about where the ram came from. Scotus disputes about where God will take the fire from at the last day, so that the world should be burned. But how can one pretend more foolish questions and thoughts? So those who want to be wise commit no small folly, but when they err, they err very grossly.
In order for us to say something about this question, we should know that the holy scriptures indicate that God, through the voice of an angel or servant, brings forth that which was not there before, or even increases that which is already there. Thus, at the word of Moses, who is a man, water flows out of the hard rock, Ex 17:6. Item, in the camp of the people of Israel quails are scattered from time to time, Ex 16:13. If God has one quail, He has a hundred thousand of them and countless. So he takes five loaves and feeds five thousand men with them, Joh. 6, 11.
If we believe that by God's power and authority all things are created from nothing, why should we not also believe that He can increase what is already there? Where does the snow and rain often come from so soon that now the sky is fine and clear, but soon in an instant, when it pleases God, He makes a rain or snow come down? In the 1st book of the kings at the 17th chapter V. 14. 22. Elia says to the widow of Sarepta: "The flour in the cad shall not be revered, and the oil jar shall not lack anything" 2c. By this word the widow and her family are nourished during the whole time of the theurge; yes, also her son, who had died, is raised again.
177 Thus Elisha commanded his servant, saying to him, 2 Kings 4:43, "Give the people bread, that they may eat, and they shall be filled; and it shall be left according to the word of the LORD"; a hundred men were fed, and they were filled with twenty barley loaves; but how much more can angels do this? It is not impossible for God to bring forth a ram out of the hedge when an angel speaks, but by a proper power and authority; rather, how could he have done it if he had given his authority to the angels?
would have wanted to use without means? As when he does not let the fire in the furnace burn nor consume, but cools and refreshes.
178 Therefore I do not punish that one wanted to say that the angel brought the ram there, or else it was created by command of the angel at that time, which I rather want to believe. Nevertheless, it can be seen that the fathers must not have said this in vain, that the ram was prepared for this purpose from the beginning of the world; for they had the knowledge of the seed of the woman, namely of Christ, and understood that this ram was a figure of the same seed.
For the same was before creation, as St. Paul says to Titus Cap. 1, 2: "Which he that lieth not, God, promised before the times of the world. Christ was therefore ordained and appointed from eternity by divine providence to crush the head of the serpent, to become the sacrifice for the human race, to kill sin and make us alive again. But he waited until the appointed time of his revelation. This allegory and secret interpretation is good enough and I do not punish it.
180: When they saw the ram, however God had brought it, Abraham took it and offered it as a burnt offering in his son's place: Isaac was the servant and helped the father to perform the sacrifice, but the ram was a sign to assure Abraham that he should not offer his son Isaac, but this ram. So an outward sign is always given for the word. For he soon understood that the ram had been placed by God to be sacrificed, so that he would not have prepared and ordered the altar and other things he had prepared for sacrifice in vain.
V. 14: And Abraham called the place, The LORD seeth. Therefore it is still said today, "On the mountain where the Lord sees.
181 All those who have interpreted this text conclude that it should be read passively.
1542 V. 232-234. interpretation of I Genesis 22, l 4. W. I. 2310-2313. 1543
shall: In monte Dominus videbitur: On the mountain the Lord is seen. And I do not doubt that Jerome would have given it in Latin at the beginning, but that it was changed out of the error and lack of understanding of a clever person or a scribe, who thought that the following words had to agree with the previous one. But above it was said of the mountain or rather of the land of Moriah, which was a special place, appointed for the glory and service of God, where the fathers sacrificed.
182 However, I will now rather follow the opinion of Burgensis, who is experienced in the Hebrew language and skilled in interpreting the Scriptures. For he considers that one should read here: In monte Dominus videbit: On the mountain, where the Lord will look; and gives this reason for the fact that Abraham, when he asked his son where the sheep for the burnt offering was, answered: "God will provide it for him, my son," that is, he will provide it. As if to say, "We may not know, but he knows where we are to get the sheep for the burnt offering; let him see to it.
- I cannot punish this understanding, because the Lord has seen, that is, he has provided that this word, which Abraham had said to his son, "The Lord will provide," would be fulfilled; therefore this name was given to the mountain, "The Lord will see," as if to say, "The Lord sees and has respect for this place. This interpretation refers to the mountain Moriah, on which the service was held. And at the same time the name "The LORD sees" points to those who are on the mountain and serve God there. For God also looks at them and hears them.
Therefore, this mountain, which was honored from ancient times by the fathers, who worshiped on it, as stated above, is now also sanctified by God Himself, who looked upon and respected this place and sanctified those who came there to worship and serve God.
185 So that this name of the mountain is full of
It contains and describes the relationship of those who fear God, call upon Him and give thanks to Him, to God, who accepts such and answers the prayers: the relationship of the worshippers to the worshipped. And even though this place had been ordained for worship before, Abraham is now fully assured that God is present there, directing His eyes and ears toward all those who serve and worship Him in this place.
Although it is better to read it this way, as the Hebrews would have it, "The Lord is seen," the word has been changed by usage from a passive to an active one, so that it would be indicated that God was present there and that He was watching over those who served Him there. Thus, in chapter 28, when Jacob went to Mesopotamia, he saw a ladder in a dream at night, and the angels of God ascending and descending on it, he said, v. 16 ff: "This must be a holy place, for surely God dwells here, and is the gate of heaven.
So this mountain, "the Lord will see," has been kept holy by all descendants, and the fathers, out of special devotion and reverence, made it a service, so that whoever wanted to see God should come there; for there God not only wanted to appear and be seen, but also wanted to see there Himself. As if they wanted to say: This mountain should now be called the Appearance of the Lord; for God sees there, appears, lets himself be seen and heard, shows himself in his word, so that he hears the prayer and otherwise shows himself there with all other rich benefits. And this is called drawing and directing the words to a foreign interpretation, but it is not done to harm, but rather to comfort.
- but because he does not see alone, and look upon this place, of which we have not enough, but also lets himself be seen, and appears to us, it follows that the Lord is seen, since before alone it was said, "The
1544 D. V, 234-236. interpretation of Genesis 22, 14-16. W. 1, 231S-M6. 1545
The Lord will see. And I hold that this mountain was the place where God reported through His servants; and did Rebekah afterwards ask counsel of this Lord, of whom it is said here that He sees, that is, she asked counsel of the patriarch Shem, who was a priest of the Lord, and who undoubtedly taught and preached in the same place.
B. 15. 16. And the angel of the Lord called Abraham again from heaven, saying.
This is now the last conversation that the Lord had with Abraham, and with it the history of Abraham will come to an end. But here I want to admonish again, as I have often done, that in the holy Scriptures and the histories described therein, one should pay attention primarily to the Word and God's sermons, which one does not hear in the silent legends of the saints, but the holy Scriptures alone have such appearances of the Lord.
- But how great and glorious an honor is this to Abraham, that he converses so often with God! For we find that God spoke with him eight times. In our legends, as they are written of our churches, there is nothing of the kind: and this is a perverse way of all men, that they wonder more at works than at the word of God, which accomplishes all wonderful and difficult works. And yet we gape at the works alone, but we consider the word of God to be the word of men, since no difference is seen between the word of a man and the word of God spoken by men, and it is one voice, one sound and pronunciation, whether you speak divine or human words. Therefore we fall away from the majesty of the word, and pay no attention to what is written here: "The Lord is seen," and ask nothing about the appearance of God, but despise that God speaks to us, and meanwhile think much of the Carthusian and other strict orders' abominable works.
- . Therefore, first and foremost, one should look at God's word and consider it: and although One performs all kinds of miracles, He does not do them.
If a false prophet or dreamer could do works, even raise the dead, he should be dismissed immediately if he comes without God's word; all the apostles and prophets have diligently admonished us to do this, and Genesis Deut. 13:9, 10 says that a false prophet or dreamer should be strangled, "for he has sought to deceive you," he says, "from the Lord your God.
We should also let ourselves be moved by our own danger and become wise through our own harm; for with such miraculous works, since there was no word of God, the pope has confirmed his tyranny, which he exercised in the church. As they have invented a lie about Pope Sixtus, that when he once came into danger on the sea, he commanded the sea and said: If I am the governor of Christ, let the stormy sea cease and be still; and immediately it became still.
193 With such a miraculous work they wanted to prove that the pope was a governor of Christ. As they have done with many other miracles, which either really happened or were false and fictitious: item, with special spirituality and devotion, with fasting, vigils and arduous work of the monks, they have made a pretense to the poor, ignorant people and have shamefully deceived them.
We should know and remember this, and should also diligently impress it upon our youth, so that they may learn to beware of such abominable works and to be enemies of them, and on the other hand to love and esteem God's Word; for it is above all things, and creates all things, as the dear beautiful sun, our body and soul, and all that the world has.
What is it, then, that we praise the works so highly, however exquisite they may seem? We should rather wonder about the creator and founder of the works, and first of all be sure whether the miraculous works that are praised in this way were done by God's word or not.
- But then the papists say: How do you do that?
1546 V. 2M-2A. Interpretation of Genesis 22:15, 16, W. 1:2, I6-231S. 1547
could these works be done if it were not God's will? It is true that God wills it and thus decrees that such works must be done as a punishment, so that people despise God's word and become weary of it; as St. Paul says in 2 Thess. 2:10, 11: "For not having received the love of the truth, that they might be saved; therefore God will send them strong errors, so that they will believe the lie."
197 Therefore, the pope should first of all prove from God's word that Pope Sixtus is a governor of Christ. Yes, they say, it is written in Matth. 16, 18: "You are Peter, and on this rock I will build my church. It is rightly said, but with the same words Christ wants Peter to confess and preach the word, and not to be a tyrant who weighs down the poor consciences with the statutes of men, not to extinguish the knowledge of Christ; for this is not to be a governor of Christ, but a true antichrist. If Sixtus, or whoever else it might be, raised the dead, I would spit in his face and say that he was not driven by the Holy One, but by the unclean spirit, so that he would not represent the word of God in his works.
Therefore we set the word against the works, as they, the papists, in turn set the works against the word. And they have the advantage that people are always more moved by the outward appearance and splendor of works than by God's word; but we act and speak of these histories so diligently, so that one may consider what is most noble in them. But they do not see this, but say that Abraham was a common layman, that he had his household, that he wandered about the country like a poor beggar, but they do not see that he was full of patience, humility and love; much less do they pay attention to the words that God speaks to him. But if it were said of him that he wore strange, unusual and peculiar clothes, that he fasted, and that he made special devotional gestures, then they would burst and praise him. But because he had a wife, children, and grandchildren, they would
and had cattle, they say that he is a carnal man. But we will always let them go with their tremendous works, and on the other hand we will certainly believe that God's word is all in all. And if you believe this, you will not lack great and wonderful works; but they will still be such works as have no standing before the wicked and will not be recognized or respected by the world.
We have accomplished many great things through the word and prayer, and with prayer we still maintain peace, and with it we prevent and ward off all evil intentions and cunning plots of our adversaries. Only Christians who have the Holy Spirit, and who highly and grea6tly esteem the proper spiritual and miraculous works, such as Holy Baptism, the Lord's Supper, absolution, and that each one be diligent in his profession, obedient to parents and authorities, all of which works the papists despise, because they are common, unsightly and daily works.
Fourth Part.
About the oath that God made to Abraham.
V. 16 I have sworn by myself, says the Lord.
God, the high majesty, does not promise everything, but also swears by himself, as the words show. If there were a greater and higher one than he is, he would gladly swear by him; but since he does not have him, he swears by himself. Our people have this way, that they swear by their loyalty and faith, yes, by their soul, which is not an easy oath; although, if you want to look at people, it seems to be a small thing, because they are loose and lying: but in truth it is nothing less than swearing by God himself.
- as Christ interprets it Matth. 5, 34. 35. 36: "But I say to you that you should not swear to anything, neither by heaven nor by earth.
1548 L. V, 238-240. Interpretation of Genesis 22:16, W. I. 2319-2322. 1549
mel, for it is God's chair; nor by the earth" 2c. "Nor shall you swear by your head, for you cannot make one hair white or black"; much less shall you swear by your soul. Cause that the oath, which one makes by the hair, by heaven or earth 2c., happens by the creature of God, that is, by that which is not ours or also not in our power. Therefore, such swearing involves God Himself, although the name of God is not expressed. So also, as often as it is said in the Holy Scriptures: "As my soul lives," it is an oath that has been taken by God, which creature is the soul.
Now there is a great and wonderful thing, which the master of the epistle to the Hebrews also saw and diligently considered in this place, namely, that God swears by Himself, Heb. 6:13; for it is a sign of such a lifting up, which burns altogether with great, inexpressible love and desire for our blessedness. As if God wanted to say: I desire so much and have such a great desire that one should believe my words, that I not only promise, but also put myself as a pledge: I have nothing greater that I want to put as a pledge, because there is nothing greater than I am myself. As truly as I am God, where I do not keep my promise, I will no longer be who I am.
This is truly a great thing, one would like to be astonished by it, and it is well worth paying attention to it diligently. For divine truth wants to indicate and say with it: You, man, are unstable, strange-minded and fickle, therefore I will take a constant and certain oath to my promise, and thus testify that I would rather not be God than to be lacking in you.
If only he had sworn with these words, saying, "I will destroy heaven and earth, the sun, the moon, and the beautiful, glorious buildings of the whole world, before I let my promise be in vain," then it would truly be a great thing, which would not be less astonishing. But he adds something even more important and sacred, and says thus:
I, who am God, who have power to break down or create heaven and earth, swear and pledge not a creature, not heaven and earth, but myself, who am the Creator of all things.
This oath, which is so holy, will condemn all unbelievers, just as it miraculously awakened and increased the faith of the holy fathers. For they thought: God promised us life, salvation from death and the devil, and swore by Himself that this is our light and right, Ex 28:32. If we do not believe Him because of this, we must be condemned.
Therefore let us also learn that God makes His promise so rich and abundant that it is also above all our thoughts and faith; for He increases and confirms them by His majesty, so that we have no cause for doubt or unbelief. That is to say, to let ourselves be brought down rightly, and to be wholly conformed to our weakness. We should have enough of him, if he would only lift a finger to show his fatherly kindness toward us: but now he holds out his word to us, and not only promises us, but also swears and curses himself, as it were, if we should speak so, that he may bring us his blessing.
Here, however, the disputation of the disposition and other such things, which are full of danger and ruin, should do to my eyes. For they inquire after God's will and His secret counsel outside the Word, and refrain from inquiring and pondering too forwardly why God has revealed Himself in this or that way; why, then, He carefully stops and pursues us, so that we may believe Him. For we know how Adam was so presumptuous as to seek God outside the Word in Paradise, just as Satan did in Heaven; and both found Him, but not without great ruinous harm.
Therefore let us learn that God is not to be grasped according to our reason, but as He has revealed Himself and humbled Himself to speak to us and to act with us in a human way. Yes,
1550 L.v, 2M-242. Interpretation of Genesis 22:16. W. I, 2322-2W5. 1551
We are to accept the divine majesty with joy, which so humbly lets itself down and shows itself towards us that it not only lures and brings us to itself with promise, but also compels us with the oath, which it does, to accept what God lets us offer in his word.
209 And this same doctrine is very finely interpreted in the epistle to the Hebrews in chapter 6, vv. 16, 17, 18. V. 16, 17, 18: "Men swear by a greater than they are, and the oath puts an end to all strife, so that it remains firm among them. But God, wishing to prove abundantly to the heirs of the promise that His counsel did not waver, made an oath to that effect, that by two pieces which do not waver (for it is impossible for God to lie) we might have strong consolation, who have refuge, and hold fast to the hope offered" 2c. Now what could be said or thought more certain or more constant to increase and strengthen our faith? And what else do we do with our unbelief or doubt, except to prove God false in His promise and oath, which He has made to this end?
But how many are there who consider this atrocious blasphemy, which, alas, is far too common, and by nature is in the hearts of all men? For people either despise God's word and promise with great certainty, are enemies of it, or when they hear about it, they say that they still doubt it and cannot know whether God is merciful, whether he takes care of and hears those who call upon him, especially the unworthy and poor sinners.
Where a heart is thus in doubt, it can be moved and provoked to blasphemy and despair in an instant. This is why St. Paul so often exhorts us to learn to know God's gracious will toward us with certainty and firmness, so that our consciences may be assured and strengthened against all doubt and disbelief.
212 And for this reason the teaching of the pope is all the more abominable and cursed, because he not only despises all this, but also
blasphemous for it and teaches that one should doubt, that is, he publicly says that God is a liar, although he promises us his grace, swears, puts his majesty as a pledge and curses himself.
But how much evil there is in unchristian and blasphemous doctrine, is proven by the outward sins, such as avarice, fornication, and all kinds of other sins and disgraces, which come like evil fruit from an evil tree, and spring from a blasphemous heart, which does not consider God to be truthful in promising the same, or commanding, or threatening those who transgress His commandments.
Therefore, the epistle to the Hebrews reminds us diligently that God's counsel does not waver and His promise is certain, lest we think or think of God as unstable or lying. So also St. Paul says to Titus in 1 Cap. V. 2: "God who does not lie." Yes, you say, to what purpose is it that one so diligently exhorts about this thing? for who could say that God should lie?
Do not the pope, Turks and Jews also believe that God is true, just, wise and good? But since they say this most of all, they most of all consider God to be lying, unjust and unwise; for they have no other knowledge of God than only a philosophical or natural knowledge, namely, that God is such a being, separated from the creatures, as Aristotle says, which is true and inwardly observes the creatures within itself. But what does that matter to us? So the devil also recognizes God, and knows that he is true; but when theology and holy scripture teach about the knowledge of God, then God must be recognized and grasped not as he remains inwardly with himself, but as he comes to us from without, namely, that we take it for granted that he is our God.
The first Aristotelian or philosophical God is the God of the Jews, Turks and Papists; but he does not concern us, but the God whom the holy Scriptures show us is our God, because he gives us his appearance, light and right and speaks with us.
1552 6 V, 242-244. interpretation of I Moses 22, 16. w. I, 2325-2328. 1553
For this reason, it is to be pitied that we do not believe in this God, who has revealed Himself to us with word and sign. For this blasphemy is in our flesh and blood, so that we think and say: I do not know, I still doubt whether God will take such great care of me as he has taken in his word. But what is this other thing held or said, but that God is a liar?
If fornication, covetousness and other such sins were more prevalent in us alone, God would not be angry with us; but this root and origin of all unhappiness, unbelief, he is hostile to and punishes horribly. In the holy scriptures, many kings are praised because of all kinds of high gifts and virtues that they had in themselves, such as that they were able to abstain from being temperate, sedate, kind, benevolent, 2c., in which, if need be, a well-bred man can prove himself; but yet the Scripture complains of them, that they have done evil in the sight of the Lord, that is, have despised that God who speaks and gives promise, and have worshipped calves and idols, as Jeroboam and others have done.
For the human heart is so wicked and perverse that it accepts foreign gods much more easily and with greater desire than it should consider this God, who has revealed Himself to us through promise and signs, to be true. For is this not an exuberant, abundant blessing of God, that he has redeemed us through his Son? But how difficult it is for us to believe this can be seen when there is danger with pestilence, drought, misery and other punishments, when we come into such fear and terror, completely without all confidence, as if we had no hope and promise at all.
But what is the cause? It is precisely this, that because of original sin we are naturally afflicted with this great affliction; because of this our heart always rebels against the divine promises and thus grumbles against them: God lies, and what he swears about is not true. But if we could firmly believe that God would keep His promise, and His oath, so that He would make His divinity known to us, would be true, then we would not be able to believe it.
If it were certain and certain that the God who pledged his life and gave his Son as a sign, we would consider death, poverty, shame and hell to be the same as life, riches, honor and heaven, as there is no difference between them in the sight of God. But since this does not happen, it is a certain sign of our unbelief and mistrust.
For this reason the papists, Turks and Jews believe nothing at all, nor do they understand what sin, mercy, justice, truth and grace are, but these things are all mysteries to them, and yet they want to be thought wise. And they are wise men too, but in their own way, namely in philosophy, but not in the kingdom of heaven; for they understand nothing at all of these spiritual things, but despise them. And how could they ask much about such things or have much desire to do so, if we, who want to be Christians, find this terrible misery in ourselves, that we do not rejoice in our spirit every moment of the unspeakable grace and mercy of God towards us, do not mock and despise death, the world and devils?
This is to praise and extol the wonderful patience and grace of God, who not only forgives our former sins, but also the sins we commit daily, and who can tolerate and endure this common contempt of His grace with such great, heartfelt longsuffering.
- we have the commandment of Christ, with attached promise and threat at the same time, Matth. 10, 32: "Whoever confesses me before men, him will I confess before my heavenly Father", item v. 38: "Whoever does not take up his cross and follow me is not worthy of me"; and Joh. 12, 25. 26: "Whoever hates his life in this world for my sake will receive eternal life. He that will serve me, let him follow me; and where I am, there shall my servant be also" 2c. Those who are not moved by such words of Christ, but prefer the welfare of their bodies and the goods of this world to the confession of Christ, truly believe nothing else, except that God is not truthful with His promises and threats.
1554 L. V, 244-246. interpretation of I Moses 22, 16. **W. I, 2328-2331. 1555**
224 How often is it repeated in the Psalms: "Harp on the Lord, be confident and undaunted, and wait on the Lord," Psalm 27:14. Item in Psalm 31:24-25: "Love the Lord, all his saints. The Lord guards the faithful, and gives ample recompense to the proud. Be of good courage, all ye that wait for the Lord. We know all this and it is held up to us daily, and yet we do not believe it and do not follow God, who calls us to confess His word and promises us help and salvation. Now we must not think that God is pleased with such doubt and mistrust that is found in us. Yes, among all sins this is the most serious, which will condemn the world and unbelievers. For one can understand the greatness of such sin from the greatness of the promise, the divine oath, and that God Himself pledges and obligates Himself against us, yes, even curses Himself.
For this reason, whoever has even a small drop or spark of such spiritual confidence should know that it is a blessing from God and a special gift. For if we could sincerely and undoubtedly believe such promises, we would find much more courage and joyful spirit within us than to be afraid of the world, the devil, or even all the gates of hell.
For this reason, this teaching is so often used, that we should awaken our hearts and one day begin to learn, at least with the ABC children in school; for we will never become doctors and masters in this wisdom. Would to God that we were only disciples of Christ! After that, we also mean that the Holy Scriptures teach other and much higher things than the arts and books of the philosophers, who know nothing at all of the great grace and truth of God, nor do they understand how great the sin is, by which God is accused by all men of being deceitful; for they know nothing of the promises that we have of God's grace.
Therefore, when God swears an oath, these words should be considered with diligence. God admonishes us as a gracious father,
tempts and drives us as he only can, promises, swears, puts himself as a pledge, that he also curses himself, if one wants to say so, only for the reason that we should only believe him.
But all the saints have had much trouble and challenge over such doubt and unbelief, and St. Paul does not say in vain Titus 1:2: "God who does not lie. Perhaps he himself was also challenged with this, and was in a struggle with the doubt of divine grace and truth. As if he wanted to say: God has promised it, but the world does not want to believe it: yes, it is also difficult for me to overcome unbelief and mistrust. For he will undoubtedly have added this part, that he says: "God who does not lie," with great displeasure to himself.
229 So we should also recognize our sorrow and weakness. For since we are content with the first fruits we have received to some extent, and do not desire to accept and continue, we are quite lazy and sluggish in prayer, confession and thanksgiving, and do not believe that the oath God has sworn is true, but still doubt it in many parts, and also in many parts believe God to be lying to us and not wanting to keep what He has promised.
Therefore, we should not justify ourselves if God would enter into judgment with us, but should humble ourselves in faith and recognize our sin, be sorry that such old hags and other such terrible sins still cling to us, that we make God a liar in what we encounter, and cry out to Him: "God, be merciful to me according to Your great goodness" 2c, Ps. 51, 3. and as we say in the Our Father: "Forgive us our debts" 2c., Matth. 6, 12.
But if we are proud and hopeful because of our righteousness, and despise our brethren who are still weak, it is certain that we understand nothing of this doctrine; as the Pharisee, Luc. 7:39, despises and condemns the poor woman who was a sinner; but Christ again reproaches him: Dear companion, recognize
1556 v V, 246-248. interpretation of Genesis 22:16. w. I, 2331-2333. 1557
yourself: you do not believe me, since I take an oath and pledge my majesty to you; this is the supreme sin, you do not consider me your God, but make an idol for yourself out of your own righteousness.
Then our faith will be perfect, when death and life, honor and dishonor, fortune and misfortune will be equal to us; which we will not attain by speculation and certain thought, but will have to learn in challenge and invocation. For one does not dispute here about the words, "God is the truth," but about things, as it is said, "God does not lie," since he swears and promises us the highest goods, namely, life, salvation, from sins and hell: says this to each one of us so firmly and surely, and says, "You man shall surely live, or I myself will not live; hell is conquered and destroyed for you, or I myself would rather go out, and cease to be a God. Yea, that thou mayest not doubt, thou hast also my Son, whom I have given thee.
Believing such great and rich promises and expecting these goods from God with firm trust is the right faith, and God wants our hearts to be awakened to such trust not only by the examples of Abraham and other holy fathers, nor by promise alone, but also by the fact that He gave His only Son for us, that He should be the gift and pledge of such heavenly goods.
234 If we now hold the doctrine of the Jews and the papists, we find in both of them abominable darkness and error, for they teach nothing at all about these things. What is faith for? say the papists; one must do good works. But the poor foolish people know nothing at all of the power and nature of faith, but as much as the paper understands of these five letters, "faith," so much do they understand of it. The paper holds these five letters before the eyes of those who read it; so they know nothing more about faith. They think it is a vain thought or only a realization, as the devils also think.
But they do not know that this is faith, where one believes God's promise, which He confirms with the oath, and considers it to be true. They understand that there is a God, as do the devils; but we do not have enough of that, indeed, it does not concern us in the first place, for it is outside of us.
But true faith concludes thus: God is a God to me, for He speaks to me, forgives my sin and is not angry with me; as He promises: "I am the Lord your God," Ex 20:2. Now search and ask your heart: Do you also believe that God is your God, your Father, Redeemer and Savior, who wants to save you from your sins and from death? And if you feel that you still waver or doubt, seek how you may be rid of such doubt through daily and diligent practice of the Word of God. Thus we should strengthen and equip ourselves against the doubts of the papists, and learn that this is the only and most pleasant service of God, if we believe and trust in our God, who swears so highly.
But nowhere else in the Scriptures does it say that God swore, except in this one place. From this then all this flowed, as is said in the 110th Psalm v. 4. and in the 132nd Psalm v. 11. about the oath that happened to David. For just as the promise of the seed of Abraham came from the seed of David, so the holy scripture transfers the oath given to Abraham to the person of David.
237 And David did not accept this oath other than as if it had been given to him himself, as he gloriously and highly praises in the 110th Psalm, where he speaks of his Lord. For he studied the Scriptures diligently, and when he found the promise of the seed and fruit of his body, he drew from this text many things masterly and godly, and appropriated them to himself. For he thus thought: God swore to Abraham in the promise of the seed; the same oath undoubtedly also concerns me. And that is why he repeated it so often and knows how to comfort himself with it so powerfully: as in the 89th Psalm v. 36 and the 132nd Psalm v. 11.
1558 ".V, 248-250. interpretation of Genesis 22:16-18. W. I, 233S-233S. 1559
But why this? Because I am certain, through the promise made to me, that the seed of Abraham, which came through so many fathers, has also come into my tribe and lineage, into my person and body; what therefore was said or promised to Abraham must by all rights also come to me. This was truly a great honor and dignity, which undoubtedly inflated his heart a little. This is why humiliation follows, since he fell into the abominable and shameful sin, so that he would not exalt himself too much and become too proud.
239 And since the blessing is then placed on Abraham's seed, he further concluded that this blessing must be placed on him and his seed. The seed of Abraham, he said, is now my seed; the Messiah will be my son and my Lord, and I am the man to whom the promise adheres, as it adhered to the person of Abraham. And Matthew has seen this when he says Cap. 1, 1: "He is the son of David, the son of Abraham" 2c. But the blessing belongs to the priests and not to the kings, as in Cap. 14, v. 19. V. 19 Melchizedek blesses Abraham. But my seed, says David, is a son of the king, and yet he is the one who gives the blessing; therefore he will be both king and priest.
(240) In this way David considered this oath, unfolded it and acted upon it by the enlightenment of the Holy Spirit, so that he did not doubt, even gloriously boasted, that the Messiah, his son, would be a king, as if he were also born of a king, and yet would also bless and therefore also be a priest.
- but because David was not born of the priestly or Levitical tribe, he thought why God would not have taken the blessing from the seed of Levi, namely, for such counsel and concern that he thereby indicated that the Levitical priesthood should be abolished, but that this priest's, the Messiah's, priesthood should be an eternal and unchangeable priesthood; because
The blessing promised to Abraham is also eternal. From this he concluded that he was a priest after the order of Melchizedek, whose end and beginning no one knew.
242 Thus not only the master of the epistle, the Hebrews, but also the fathers and prophets saw and marveled at the great abundant grace and mercy of God, who poured Himself out completely through His promise, and the oath He took to that end. For this reason they considered this text with the greatest diligence, and therefore the beautiful psalms came to David, and this oath is also praised with great joy by the saints in the New Testament. For thus Zacharias sings Luc. 1, 72. 73.: "That he may remember the oath which he swore to our father Abraham to give us." So the Virgin Mary says Luc. 1, 55.: "As He spoke to our fathers, to Abraham and to his seed forever."
Fifth part.
The promise given above in the 12th and 15th chapters is repeated and explained here.
V. 16-18. Because thou hast done these things, and hast not spared thy only begotten Son, that I would bless thy seed, and multiply it as the stars of heaven, and as the sand upon the seashore; and thy seed shall possess the gates of his enemies; and by thy seed shall all nations of the earth be blessed: because thou hast hearkened unto my voice.
From this text, as from a full well, sprang many prophecies and sermons of Isaiah, David and St. Paul. They agree with the previous promises, which are written in the 12th chapter above. V. 3: "In you shall all the families of the earth be blessed"; item Cap. 15, 5: "Look up to heaven and count the stars, can you count them? So shall thy seed be." But this promise here is somewhat clearer and more explicit.
- above God said: "in you", Abraham, "shall all the families of the earth
1560 k. v. Lw-W2. interpretation of I Moses 22, 16-18. W. i, 2333-2341. 1561
be blessed." There the seed is also understood, but is not clearly expressed; but in this place it is clearly said: "in your seed. The same seed is explained by St. Paul in Gal. 3, 16, and interpreted by the Lord Christ against the insane dreams of the Jews.
245] After this, "all nations" are also mentioned here; therefore this promise also concerns us Gentiles and all those who will hear and accept it at all times, and not the Jews alone. The promise may not have been made to us, since the Jews have precedence over us, but we are nevertheless the persons of whom God speaks. The first person is God, who speaks; the second is Abraham; the third is we Gentiles: therefore we should hold this text in honor and love it dearly. For where the words would thus read: -In thy seed shall thy people be blessed, then we would be excluded there; but because the promise speaks of "all nations" and of us, we have truly to rejoice in this blessing most highly.
246 And truly these words are worthy to be painted and written with great letters of gold, and to be always before our eyes and in our hearts. For this is our glory from the blessing through the seed of Abraham, whom we praise and extol no less than the Jews.
God has not spoken to us, nor sworn to us, but he has spoken to us, and there is only a difference of persons, for the Jews are the other person, and we are the third. But the first person, who is God, who speaks, speaks to both persons, and wants that first the Jews and then also the Greeks (as St. Paul used to speak, Ap. Hist. 13, 46, and lets the Jews keep their preference and advantage) believe and make use of all the goods, which the Son of Abraham brings with him, namely Christ Jesus, who is the salvation and blessing of all nations.
248 Finally, it is certain that we will dwell in one place on earth and possess it, just as the Jews possessed their land.
because in the text it is added: "all nations on earth". For this reason, we must also partake of this blessing for the sake of such a cause.
The word "bless" is to be remembered diligently. For in Hebrew it is a different word than that which stands above in the 12th chapter. But the peculiar meaning of this word must be gathered from the conjugations of the Hebrews, which give different meanings to the time words. In the first conjugation we find the so-called verba neutralia or absoluta: as, I run; or when I say, I teach, I bless, without adding another word that is governed by this one, so that here the action does not pass to another object; for here I do not say, Deum benedicere hominem, God bless man, or the like. But these same verba are constructed in the other conjugation with the accusative, as: He teaches rhetoric; he has blessed man. Here the act of blessing passes to another. The third conjugation is the transitive one, which occurs very often in sacred scripture, as when I say in Latin: doctifico, amatifico, that is, I make you teach, I make you love. So also benedictifico, that is, I make thee blessed. And this meaning is peculiar to God alone; for He alone makes wise, that is, gives the same goods, although the same can also be attributed to men, as: Moses doctificat populum, that is, Moses makes Aaron teach the people, that the people may learn. The fourth order and conjugation is in verbs describing an action that does not pass to another, but refers back to the one who does something; as, benedico me ipsum, I bless myself; although the pronoun reciprocum is not added, but the property of the word already includes in itself this meaning, that the action comes to myself. The Germans and the Latins add the pronoun, the pronoun, because they do not have such words. The verba called inchoativa are somewhat similar to them, but not throughout, as, calesco, to become warm. So here belong the verba transitiva re-
1562 L.v, 252-254. interpretation of Genesis 22:16-18. M. I, 2341-2344. 1563
ciproca, or reflexiva actionis, as the grammarians call it, as, in Domino Domino laudabit seipsam anima mea, that is, I rejoice and exalt myself, or my soul boasts, that is, it exalts itself very high, it esteems itself more worthy and higher than heaven and earth, but in the Lord. For it actually means when someone does by someone else's strength what he cannot do by his own strength. We give it passively: In Domino laudabitur anima mea: In the Lord my soul will be praised. Item: "The nations shall be blessed." It is God who blesses, but Christ is the seed through whom He blesses, through whom they are blessed or bless themselves, that is, the blessing of God will come upon the nations through Christ, who gives the blessing when they will appropriate it in faith, saying, I am blessed, not in myself, but in your seed. As when I say, I praise and glorify myself, but in the sour: I boast of a strange honor and power, as St. Paul says Gal. 2:20: "But I live; yet now not I, but Christ liveth in me"; I am proud and hopeful from my blessedness and forgiveness of sin, but by what? by a strange honor and hope, that is, of the Lord Christ.
And Moses also uses this word in Deut. 29, when he encounters the certainty and hypocrisy of the wicked after he has recounted the benefits and confirmation of the divine covenant, and v. 19 thus says: "Even though he hears the words of this curse, yet he blesses himself in his heart and says: It will not be so evil, I will walk as my heart thinks fit" 2c. This much is said: The wicked will not be moved by promise or threat, but will say: It may be God or Moses cursing, what is it to me? I bless and comfort myself. So also Jeremiah 9:23, 24: "Let not a wise man boast of his wisdom, let not a strong man boast of his strength, let not a rich man boast of his riches; but let him that will boast, boast that he knoweth and knoweth me" 2c. Here is a reciprocal meaning in all the pieces. He who praises himself that he is wise, strong, rich, let him praise himself that he knows me.
He does not praise himself in wisdom, strength and riches, but praises himself in the Lord. In German we add the pronoun: he feeds, bites, eats himself, which the Hebrew word includes in its kind. So one could say after the Hebrew language kind for this: "In you will be blessed" 2c., also well: In your seed all nations will bless themselves.
For this reason I wanted to indicate that those who want to study the Holy Scriptures should learn the Hebrew language, so that they can also refute the lies of the rabbis from the grammar. For there is a great danger that they might suppress and falsify the holy Bible with their glosses. But I have said in another place that there is a double blessing: one with words, that one praises and glorifies; of this blessing the Jews understand this place, because they only look at such a blessing, which happens with words. The other blessing is done with deed, which is a right divine blessing. For where God speaks the blessing, the deed follows, or that which is spoken in the blessing; as Ps. 148, 5. says: "He gives, and it is created"; and above in 1. cap. V. 3.: "God said, let there be light, and there was light." He is such a God who blesses with deed, and His word is the true deed itself, and His blessing is nothing else, but that He does good abundantly and abundantly, both bodily and spiritual.
252 But actually blessing means a multiplication; as the angel says to Hagar Gen. 16, 10: "I will multiply your seed"; and of Ishmael Cap. 17, 20: "I have blessed him, I will make him fruitful and multiply him almost greatly" 2c. And this is not a blessing in words alone, but is also the true deed; although it is bodily, namely, that Ishmael shall beget twelve princes. Hence it comes that often in the holy scripture it is read: "These are the children, so that God has blessed me", Gen. 48, 9.
- the Jews understand this text only of the blessing with words, namely, that all the
1564 ".V, 254-256. Deposition of I Genesis 22, 16-18. W. I. 2S44-L347. 1565
The people will praise the Jewish people, marvel at them and praise their blessings. Which I therefore declare, that none of the rabbis' glosses may be disputed. For they interpret these words thus: The seed of Abraham shall be blessed, that is, it shall be abundantly multiplied with all things, so that all nations shall marvel at it, and bless it, and rejoice in it, that they also may be partakers of this blessing and fellows.
Thus they exalt themselves above the Gentiles and want to be above them only for the sake of bodily blessing. But if you look at the histories, you will find that the Gentiles, as the Assyrians and Persians, were much higher and mightier than the Jews, for they had the rule over the whole world.
Therefore, by this blessing the Gentiles are not subjected to the Jews as servants, and it would be more fitting to call this a curse than a blessing, if the Gentiles had no other glory or honor than that the Jews should rule over them with such pride. Yes, the Gentiles have been lords over the Jews, have burdened them with heavy servitude and have had power over them; therefore, through this blessing, other goods must be given, namely, heavenly and eternal goods, of which the Gentiles enjoy at the same time as the Jews, and thus the Gentiles are promised the right and divine blessing, not that they are subject to others and burdened with servitude, as the Jews dream.
(256) Burgensis also speaks of this well and Christianly, namely, that here it is not spoken of human blessings, or, as we said above, of blessings with words, but of divine blessings, that is, of divine benefits and of the riches of heavenly goods; for which goods the Gentiles will praise and glory in themselves, but in the seed that is forbidden to give. Such understanding is right and actually belongs to this, since St. Paul also interprets this in such a way that the Gentiles will praise themselves highly and declare themselves blessed, as they are lords over heaven and earth; as he says in Eph. 1:3: "Praised be the Lord of all things.
God and the Father of our Lord Jesus Christ, who has blessed us with all spiritual goods through Christ" 2c.
257 And such a mind will undoubtedly be accepted by the more reasonable Jews, who at least believe in a resurrection of the dead. For since their fathers did not receive the promise of bodily goods, they will have to admit to us of necessity that this promise is to be understood of some other blessing than this poor and miserable life, in which otherwise the wicked are richer and have more happiness than the pious.
258 Now that we have explained the power and quality of the word "bless," let this also be considered, that it is written, "in thy seed. All nations will bless themselves and hopefully boast that they are blessed, blessed and showered with all spiritual gifts. But how will they boast? Will they boast in themselves? No, but they will boast of the victory and conquest of death, that sin has been blotted out and done away with, and that eternal life has been given to them, not because of their merit and righteousness, but in your seed. And the poor sinners will not boast of it, or dwell on it, that they are praiseworthy and righteous in themselves, but will boast that they have been sanctified, redeemed, and washed in the blood of Christ, and transferred from the kingdom of darkness into the kingdom of light.
The Jews, on the other hand, want to be proud and hopeful because of their wisdom, strength, power and great riches. This, however, does not entail the promise of this blessing, but teaches that one should boast in the Lord, as Jeremiah does in the 9th chapter. V. 24, against the inherent hope of the Jews, which has been felt in them for and for, also urges this very sharply.
We also reject and repudiate the false confidence of our saints of works, which they have in their monastic vows, Carthusian and Franciscan monks in their caps. For even the greatest saints, be it Paul or Peter, do not have to boast of their works when they
1566 8. V,W6-WS. Interpretation of I Genesis 22:16--18. W. I, W47-2SS0. 1567
had already raised the dead: as St. Paul Phil. 3, 4. ff. does not exalt himself at all because of his Pharisaic righteousness and other gifts, so that he also counts it all as damage against the exuberant knowledge of Christ Jesus our Lord.
Therefore, all glory is excluded by these words, which were given as a promise: "in your seed"; for the seed takes away all other blessings and glory of its own righteousness, that is, that which comes through faith in Christ, and is imputed by God to faith, Phil 3:9. Therefore, says God, all nations will bless themselves in none other than your seed, for in it are all the treasures of wisdom, righteousness and holiness, and whatever will be praiseworthy and glorious among them, they will have entirely through this seed. As St. Paul says 1 Cor. 1, 30. 31.: "Who is made unto us of God unto wisdom, and righteousness, and sanctification, and redemption; so that, as it is written, He that boasteth, let him boast of the Lord"; who is our life, salvation and peace, Joh. 11, 25.: "I am the resurrection and the life. He that believeth in me, though he were dead, yet shall he live."
Abraham was adorned with many beautiful and glorious virtues and gifts, which he should have recognized and praised. But he has no glory before God, for all his virtues have been stripped of their glory. How much more should we judge other saints in this way, no matter how much merit they have, be it the meritum congrui ober condigni (be it that God should reward them according to their due or according to equity). For God blesses Abraham in this seed alone, and wants us to be blessed and also to bless ourselves in this seed, that is, we should boast of it and consider it certain that this seed is ours and belongs to us with all its goods and heavenly treasures.
Burgensis, who was converted from Judaism to the Christian faith, also saw this, when he says: The word "bless" understands in itself the author of blessing,
that is, not the Gentiles, but the seed of Abraham, that he is the main cause of the blessing. Yes, he not only gives such blessing, but is the blessing itself; for from him and in him we are the blessed and the anointed, and each one can boast of it in particular and say: Christ is my true blessing, my anointing, life and salvation, because I cling to him through faith. And I am called blessed by such a Lord of blessing, and I also call myself so.
So let the Hebrew form of this word "bless" be diligently noted and considered: all nations shall bless themselves; for it is a certain and strong confidence and right kind of faith, that I may believe assuredly and undoubtedly that I am blessed, and I may say of myself that I am alive, righteous, blessed, and blessed; for otherwise I do violence and wrong to the seed of Abraham, to the Lord Christ, from whom I have life and salvation. For the promise does not depend on my merit or works, but on the seed of Abraham. I am blessed by it when I take hold of it with faith and accept it, and the blessing also clings to me and extends through the whole body and soul, so that the body also becomes alive and blessed through the same seed.
And this is begun in this life by faith, when the soul, lying in the anguish of death and sins, is raised up, and receives the consolation of life and blessedness. Soon after, in the resurrection of the dead, the body of the soul will also follow without all hindrance, and our vile body will be transfigured to be like the glorious and transfigured body of Christ, Phil. 3:21.
266 But this confidence and holy glory is prevented in us in many ways. For with us is born the terrible evil that arises from the guilt of original sin: hopefulness and presumption, by which men presume and exaggerate their own powers, wisdom, authority and wealth.
Therefore, nothing is easier for flesh and blood than to bless oneself and stand before God.
1568 2- V, 2SS-261. Interpretation of Genesis 22:16-^18. w. r, 2M0-2W2. 1569
overruling his own righteousness and holiness. But such blessings of the flesh must be curbed and killed as a very harmful poison, and we must also, sooner than we take hold of these blessings, consider and realize the curse by which we are immersed in sins and horrible corruption of unbelief, blasphemy, security, and other innumerable pestilences and evil lusts.
For since God promises that the nations will be blessed, He indicates that they were previously cursed and maligned. For God does not say this in vain, but indicates that they lack the blessing and glory that they should have in God, Rom. 3, 23. And this must follow from it and no one can avoid it; as St. Paul also submits himself to this judgment, since he says 1 Cor. 4, 4: "I am aware of nothing, but in this I am not justified."
But the saints of works and hypocrites do not see and do not think of it at all, nor do they think that they are wicked; as the Pharisee Luc. 18:11 boasts with great pride, saying, "I am not like other people. Therefore the blessing does not concern them, although they always have it in their mouths and bless themselves, but in themselves and not in the seed. But this is a devilish and cursed blessing, and the prophets everywhere argue completely and harshly against such blessings, calling them lies, vanity, idolatry, sorcery, fortune-telling 2c. Therefore St. Paul says Gal. 3, 10: "Those who deal with the works of the law are under the curse." From this it follows that all nations, because they lack blessing, are under the curse and under sin, so that all the world may be guilty of God. For "the Scripture has decreed all things under sin, that the promise might come through faith in Jesus Christ, given to those who believe," Gal. 3:22. All these things, and many more like them, sprang from this promise as from a very full well.
270 But these words of divine judgment are not at all pleasing to the flesh and to reason, for all men flee from the confession of sin, even those who are openly ungodly and wicked. But especially
The hypocrites can suffer great evil, that when they hear the teaching of the gospel, their sins and ungodly conduct will be punished. They can all suffer the blessing and boast of it, but that they are said to be cursed and damned for sin, they can never suffer, and what is more, they hate and persecute in a hostile way all those who teach and punish sin.
Therefore we should know that this text does not concern those who are full, stiff-necked, puffed up and proud because of their own righteousness, but those who are humbled and afflicted, who are troubled by sin and afraid of it, who feel the curse and wrath of God that passes over the cursed and poor sinners. Although they have righteousness, wisdom and other gifts, they have to confess that such gifts are nothing but outward larvae and shadows, and therefore complain that they are the poorest and most miserable of all the people who live on earth, and therefore call upon God to be gracious and merciful to them. So David was very powerful and rich; but because he knew that he would be subject to the wrath of God, to sin, to death and to the power of the devil, he thought: "What good is all the money and goods of the whole world to me, since they do not give me blessings, nor do they bring me life or eternal bliss?
272 Thus it is with all peoples who realize that they are damned, and have a troubled and broken heart, and have also killed their confidence in their gifts and their own powers. Even though they walk along in great splendor and glory of the beautiful gifts of the Holy Spirit, as David and others did, they still consider themselves poor, miserable and cursed people, because they feel the great power of sin, and feel the terror of hell and the wrath of God. For this reason, this promise should be held up to their sorrowful hearts, just as the prophets took all their comforting sermons from it.
In the New Testament, we have this promise explained very gloriously and clearly. For the holy apostle Paul Gal. 3, 16.
1570 " V. 2K1-SW. Interpretation of Genesis 22:16-18. W.I. 2WS-2W. 1571
explains quite nicely who this seed is, and says it is Christ; no doubt through the enlightenment of the Holy Spirit, who taught him this. For the Jews, and in general, all the wisdom of the flesh, do not understand this at all, nor do they want to admit that this one seed is the Lord Christ.
- According to this, the New Testament clearly states that this seed of Abraham is truly man and also truly God. He is man, for he became flesh and a son of the virgin. The Jews do not deny this, because he is Abraham's son. But that he is also God is proved by this blessing; for all nations are under the curse, as are all creatures. Therefore he is not a creature, nor did he come from the Gentiles, otherwise he would also be cursed. But he not only blesses others, but he is also blessed in himself, so that through this seed the whole world is blessed. This cannot be said of any pagan. For no man has ever rightly presumed that he could bless himself and others and deliver them from death.
For this reason, Burgensis insists that the blessing rests solely with the Creator and not with any creature; therefore, he who gives the blessing must be the true God. For to redeem all nations from the curse is a divine and not a human or angelic work. And so this seed is true God and man in one person. He is man, because he is from the acid of Abraham; but he is God because he gives the blessing.
Thirdly, he must also be such a man, born without sin. Now our faith is all the more miraculous. We believe that he is a true man and yet not born of human blood. For he was not conceived in original sin, and cannot have blessing and curse at the same time, which would have to happen if he were conceived in sin. Therefore, the Virgin Mary did not naturally conceive this seed, nor is she such a mother as all nations' mothers are. She had to be a mother and give birth to a new human being, but she was a pure mother and a virgin, who
received not from a man, nor from a good or evil angel, but from the Holy Spirit, Luc. 1:35.
In this way, St. Paul, Isaiah, and the other prophets diligently considered this text, and did not go over it so diligently as we do, but read the promise with diligence. For when God speaks, he speaks such great and lofty words that heaven and earth cannot comprehend. For he speaks of the greatest things, which surpass all understanding of the whole world, namely, that all nations are under sin, death and eternal damnation. And everyone can learn this for himself from daily experience. For we all feel and sense great danger, innumerable miseries and misery, harder and more severe than death itself; but we do not know the cause, much less can we see where salvation must come from.
- The same is shown to us here in this promise, which testifies that all nations are under the curse and power of the devil, and yet offers them salvation if they recognize their misery and do not despair, but believe in the seed and bless themselves for its sake, boasting of life, and each one accept salvation for himself with right faith, saying: I am not now a sinner, but righteous; I am not cursed, but blessed through the seed of Abraham, who is true man, born of the seed of Abraham, and also true God.
This blessing is so powerful and strong that it can destroy and abolish both death and all the curse we received from original sin.
- and this is a great immeasurable glory of the poor human race, that God nowhere takes the angels to Himself, as is said in the epistle to the Hebrews Cap. 2, 16, but takes to Himself the seed of Abraham. For it would not have been difficult or impossible for God to bring His Son into the world without a mother, but He wanted to use the female gender for this purpose.
281 He could also have suddenly created a body from the virgin, as he made Adam, the first man, out of the earthen lump and built Eve out of his ribbe.
1572 D. V, 2SS-S6S. Interpretation of Genesis 22:16-18. W. 1. 23SS-23L8. 1573
But this pleased him not; but he kept the order which he himself had made: for a maid was so made, that she should conceive, and go in to be with child nine months, and bring forth children. Therefore he also wanted his son to be conceived, carried and born in the womb of a maid, and not to be made from an earthen womb or to be born from man's seed.
This is truly a great consolation, that it did not please God that His Son should become man in other matter than the human race, so that He might become our brother and adorn us with such great glory that we have a God born in our flesh and blood.
And these are such great and high things that they cannot be grasped and understood in any other way than by faith alone, which awakens in us such spiritual comfort and confidence that we can firmly believe that we have eternal peace in heaven and on earth, not on our part, but in the seed of Abraham.
But here we must put away and forsake all delusion and presumption of our own righteousness, and diligently separate this seed from all works. For the seed of Abraham, received by the Holy Spirit, is not my work, but our righteousness and the seed are distinct things. The works are also called a blessing, and they are; as it is written in John 14:12, "He that believeth on me shall do greater works than these"; but then they are not good until this blessing is first.
The blessing of this seed is not ours, but a foreign work. Therefore, neither the righteousness of the law nor the papal statutes are to be credited with justification, but in Christ Jesus our Savior I will bless myself, that whoever boasts may boast in the Lord, 1 Cor. 1:31, and as it says in the 105th Psalm, v. 3, "Boast in His holy name." So let us boast with everlasting comfort and joy.
So far we have dealt with the meaning of this text, as reported therein straightforwardly
is from faith in Christ, the seed of Abraham, so that there all worthiness and merit of works is excluded and rejected altogether, because the text clearly says that all nations, even though they are cursed in themselves and without all worthiness and righteousness, should nevertheless bless themselves with blessings from others.
Therefore all blessings outside of this blessing are condemned, as well as all wisdom, righteousness, power and everything that man has after his first origin and birth from Adam. For though we may be happy and well with all the world's good and honor, yet all such bodily blessings are condemned as long as the curse remains, and there is no man's honor, power or glory that he should be exempted here for this reason, for all nations mean all men.
288 All these things rhyme well with our doctrine of justification and faith, which the Papists condemn and persecute as erroneous and heretical, mocking us and calling us solarios, because we ascribe righteousness to faith alone.
Now this doctrine did not come from us at the beginning, but we drew it from this and other such promises by the illumination of the Spirit of Christ; for here all delusion and confidence in the righteousness of works is evidently rejected, and righteousness, life, and salvation are comprehended and included in this one blessing which comes through the seed of Abraham.
Because they so brazenly contradict the public truth, we must also tell them something about their doctrine, in which they deny what this promise brings with it, and introduce such a doctrine as is utterly contrary to ours, along with a new gloss, which they recently invented to cover up their error.
291 For they do not ascribe righteousness to works alone, but to works and faith together, seeing that they are seized with a manifest and shameful error, namely, that it depends on works alone, and this
1574 L. V. 26S-W7. Interpretation of Genesis 22:16-1-8. W. 1, 23S8-2M. 1575
They have taught human statutes without faith, that one can be justified by them. Therefore they now give in a little and demand the works and righteousness of the law instead of their human statutes for justification. But since this is not enough to avert the disgrace that lies upon them, they are now led to attach faith to works, saying that neither works alone, nor faith alone, but faith with works, makes one righteous; for faith without works is a dead thing.
292 Let us now consider a little this, that they say that faith alone does not make one righteous. We have said above that we are considered and recognized as righteous by faith alone, which is proven and confirmed in this text, where it is said that the nations will not be blessed in their wisdom and righteousness, nor in the law, but in the blessing of the seed, that is, in Christ Jesus, "who was made for us by God for wisdom, and righteousness, and sanctification, and redemption," 1 Cor. 1:30.
293 But they say that faith alone does not make one righteous, but faith with works. To this sentence they add a cunning explanation or restriction, and thus say: Although we demand good works as necessary for salvation, we do not teach that one should rely on these works. The devil is cunning enough, but does not accomplish anything with it, although he can make a pretense of it to the foolish and inexperienced and to reason and seduce them.
For where trust in works is rejected and condemned, the righteousness of works is of no value at all, since it is impossible for there to be true righteousness in men unless faith and trust are also added, even according to God's commandment, in which we are forbidden to lie, or to think that this is not righteousness, although in truth it is righteousness, for I should not say that it is sin. But if there is any righteousness of works, as they say that faith without works is nothing, then I am to believe from God's word and commandment.
Saying the commandment and believing it to be righteousness, and believing, if I will be saved, that this righteousness is enough to obtain salvation and eternal life.
For this reason it is a deception and a lie that they teach that one should not rely on works. And the contradiction must be held, namely, that the righteousness of works is necessarily followed by confidence. For all righteousness and truth bring with them trust, which is the inward power and essence, the beginning and end of righteousness.
Just as justice in worldly and domestic government cannot be without confidence and trust. How could it be denied to this righteousness, which is to be righteousness before God? In the domestic regime, I must be certain that this woman is my wife and this is my child. In the secular regime, I must also be certain of my authority, whether it is to whom I am subject, to whom my fellow citizens are subject, and to whom I am subject to the city law: there I must not doubt or waver. Yes, that is even more, it requires such a constancy and certainty that I may not doubt or refuse to give life and limb and all my goods to protect and save my house, wife, children, authorities and fellow citizens with it. But if I still doubt whether this is my wife, my father, my child, my prince or fellow citizen, then it is not my wife, nor my father or son, or prince 2c., and so both domestic and worldly justice is annulled and taken away altogether. That therefore with all justice and truth at the same time in the worldly and domestic rule also a confidence and trust is and hangs on it, as the substance and right being.
297 When the papists say that they teach the righteousness of works, and yet say that works are not to be relied upon, they speak against themselves, and confess that the righteousness of works is nothing. As it is in the house government. If you still doubt the woman there, whether she is also your wife, she is not a wife, but a whore.
1576 L.V.SS7-2SS. Interpretation of Genesis 22:16-18. w. 1. 2361-2364. 1577
For there must be a certainty and assurance in every righteousness, not only of Christians, but also of Gentiles and Turks. A Turk is certain of his wife, house, servants and emperor. 2c. So also a Christian must conclude and take it for granted that his works are pleasing and good to God, whether they are done in the church, in the household or in the world. And it is a real deception when the adversaries teach that one should do good works and yet not rely on them. For from where else do the sermons of the prophets come, in which they say of the saints of works, "They worship in the work of their hands," Jer. 1:16, and the like, except from the fact that all who want to be justified by their works are in truth idolatrous people? for they cannot guard themselves against not relying on works. Why did I do such great work in the monastery? Why did I so afflict and torture my body there with fasting, vigil and frost? Because I wanted to be sure and assured that I would have forgiveness of sins through such works.
Therefore you should answer a papist thus: You speak against yourself, and what you pretend in your doctrine is strictly against each other. You teach the righteousness of works, and yet you do not want anyone to rely on it, since every righteousness necessarily has a reliance on it, but distrust is a sign from which one can conclude that there is no righteousness. Now if you put your trust in works, you are an idolater.
299 Does this not mean that they teach such things, which are straight against each other and fight? For who would not see from this that they are hitting themselves in the cheek with a vengeance? They admit justification by faith once, and soon deny it again, not in word, but in deed, because they say that faith justifies by works, and yet they want to exclude trust in works.
(300) And whatever they have uselessly invented and pretended of the statutes of men and the works of the law, is also rejected by their own judgment and confession, and is of no account. After they
But when they have taken hold of the word "faith" and accepted it, so that they deny it and say that faith alone is not enough for salvation, and add the merit of works, they now also lose faith along with works.
(301) But they draw on the text of Luc. 17:10, where Christ says, "When ye have done all that is commanded you, then say, We are unprofitable servants. In this way they defend their doctrine that one should not rely on works, but in doing so they are once again acting shamefully. For this very thing, which they think serves to confirm their doctrine, weakens and completely overthrows it. For Christ there rejects and condemns not only confidence, but also all righteousness and merit of works. For if it is to be said that works are of no use, it necessarily follows that they are not righteousness, nor can they help to eternal life, but that they are utterly ineffectual and nothing.
302Therefore all confidence, righteousness, wisdom, and all things that pertain to works, are utterly rejected, and are false and untruthful, that we are justified by faith and works together; but the Blessed Seed alone redeems from death, and gives righteousness and eternal life, if it be grasped and accepted with faith.
(303) We do not say that one should not do good works, but this we punish, that the adversaries mix together the faith that justifies and the works of those who are justified by faith. Faith and good works belong together and are so interrelated that one cannot be distinguished from the other, but it is faith alone that brings blessing. Therefore we teach that faith alone justifies, for it alone is blessed: but works have no such glory as to bless, but are only the fruits of the person who is blessed.
- And this is our righteousness, which cometh by faith, which is not to be doubted, neither is it to be said that it is vain, lest we hear that Isa. 5:20 saith, Woe is me!
1578 L. V, 2SS-27I. Interpretation of Genesis 22, 16-18. W. 1. 2364-236". 1579
To them that call good evil." Therefore I shall not say, I have the blessing, therefore I am unrighteous; but I shall say, I am truly holy, righteous, and blessed, not for my righteousness, but for the righteousness of others, and can hold the same against the wrath and judgment of God, and am sure that God cannot deny Himself or punish lies, nor reject His Son, the seed of Abraham. Therefore, I consider myself righteous and an heir of eternal life with complete confidence and without doubt.
305 And in this promise is comprehended almost the whole Christian doctrine, and the incarnation of Christ, and justification, except the sacraments, which were afterwards explained, when Christ came. In addition, one finds in it a refutation of the papist doctrine not only of human statutes and works, but also of faith and works together, so that they may come down hard against us, who thus teach of faith that it alone is righteousness. And this sentence remains firm, that faith alone makes righteous. For here all trust of all men is utterly rejected and condemned, and only trust in the seed is spoken of.
306 Therefore let us conclude against the adversaries, saying, Your justification, wherein ye teach that works and faith must come together, is a lie; for ye speak against yourselves. You set up a righteousness of works, and yet deny trust. Where this is abolished and taken away, righteousness itself must necessarily be abolished also. For assurance and confidence is the life and whole essence of righteousness.
307 But this is the right true justification, when I am sure by faith that the blessed seed dwells in me, by which I am blessed. And let no one doubt or think that this blessing is nothing and in vain. For the seed of Abraham does not cause me to be unfit, but makes me full of good fruit; as John 14:12 says, "He that believeth on me, the works that I do shall he do also" 2c.
308 But the adversaries also reproach us with the fact that in this place in the text it says: "Because you have done these things"; item: "Because you have obeyed me" 2c., which can be seen as if it follows that Abraham deserved the blessing with his works. Therefore, they say, our works also deserve something. For it follows from these words that God says, "I will bless you because you have obeyed my voice." As if he wanted to say: I would not bless you and the others, where you would not have obeyed me. With this they defend themselves and hold it up like a steel wall against what we have said so far, and with it they can easily put a color and shine before the eyes of simple-minded and inexperienced people. Where now, say they, doth it remain, that thou sayest, All nations shall bless themselves in the seed of Abraham; item, That the righteousness of works should be condemned? Moses here says the contradiction, namely, "Because thou hast done these things"; "Because thou hast obeyed." From this it obviously follows that Abraham, because he obeyed and did what he was commanded, was given the blessing. Now "to obey" and "to do" are works, therefore we obtain the blessing through the works.
I answer that there are two questions in this disputation. The first is: Whether we are justified by works? The other is: Whether God performs great deeds and miracles for the sake of the elect, since they are already holy and righteous through faith. We are dealing with the first question here, namely, whether we earn justification by works, or receive it without merit by grace and mercy of God as a gift. But after this it is not asked, "Whether he who is justified earns it by grace and faith, or receives it from God, so that God performs miracles and great works of merit for his sake," just as he leads his saints in miracles and adorns them in various and strange ways.
These two questions are mixed and thrown together by diabolical malice, when they do not belong together, but must be far separated from each other. And if one is cheaply hostile to such teachers and rejects them
1580 L V, 271-273. interpretation of I Moses 22, 16-18. w. I, 2388-2369. 1581
For they deceive the poor people with pure deceit, and make no distinction between the arguments and the affairs of which one disputes. For it behooves a righteous teacher and dialectician first of all to indicate rightly and clearly what he wants to say, and to know how to distinguish and divide it finely; and then to lead his arguments and conclude from them. The opponents do not do the first two things, but set up their propositions and draw conclusions from them, without any closer definition and distinction. With such confusion they teach nothing certain and reasonable, but confuse and deceive poor simple hearts.
But our question is this: Whether a poor sinner can earn righteousness by good works alone, or by good works and faith at the same time; or whether faith alone, without works, makes one righteous? From this question we must separate the other, namely, whether God performs miracles for the sake of those who are already justified, holy and made heirs of eternal life. Whereof the 17th Psalm v. 7. says: "Prove thy wondrous goodness, thou Savior of them that trust in thee" 2c. For they themselves understand this saying of the miraculous deeds of God, which are done in those who already have righteousness and the Holy Spirit, who are children and heirs of God; and thus they mix together the works of those who are yet to be justified and those who are already justified.
(312) But why do they not rather answer, Whether Abraham was justified and obtained the inheritance of eternal life by sacrificing his son? For to this we say no, and this is our cause: he is already justified, Cap. 15, 6. And does the text here say: "God tempted Abraham", does not say: God justified Abraham; for he had received forgiveness of sins and righteousness through faith beforehand, since Moses says: "Abraham believed the Lord, and this he counted to him for righteousness", since it does not say: "Because you have done this", "because you have obeyed me" 2c.
313 Therefore, the opponent's opinion and argument count for nothing; but this is the
right understanding of these words: You have done a wonderful work, because you are righteous; so will I also now again do a wonderful work with you: I will give blessing to all nations through your seed. Abraham is not justified by this, for what is the blessing of all nations to him, whom this concerns and concerns completely, that here it is said, "I have sworn by myself"?
314 So this promise was not made to Abraham to make him righteous, but is like a reward and a beautiful ornament that God adds to it, to show that he wants to give great rich gifts and benefits to the faithful and to those who call on him. For this is a great thing, that Abraham is a father of faith, of blessing, and also of the Lord Christ. These are great and unbelievable gifts, but they do not make him righteous, for he has already been blessed before the blessing of all nations is promised.
It is much different when God gives great miracles and gifts to His saints than when He justifies them and accepts them in grace. Christ promised His believers Joh. 16, 23: All things whatsoever they shall ask of the Father, that shall they receive. Item: "He who abides in me," says John 15:5, "will bear much fruit. But by such works as they obtain of the Father they shall not be justified; as it is not by fruit that the vine first becomes a vine, but is before.
For this reason we admit that God does good to those who have become righteous, gives them rewards and adorns them with great miraculous works. But these same gifts and works would not obtain for them forgiveness of sins and God's grace if it were not in the saints beforehand. And because the saints are also in God's grace and have the Holy Spirit, they are skilled in all good works. If Abraham had not been righteous and endowed with the noble gift of God's grace and mercy, and had not been full of righteousness and faith, he would never have sacrificed his son, nor would he have obtained the glory of which this text speaks.
- So I pray daily that GOD will
1582 L. V, 273-275. interpretation of Genesis 22:16-18. **W. I, 2369-2372. 1583**
I want to overthrow the pope and the Turks and trample them underfoot, but this prayer does not make me righteous; indeed, if I were not righteous, I would not pray. But I feel and experience that this prayer of mine and of the whole church drives back the Turk, the pope and his followers and stops them, and it is a great blessing of God that thereby the fierce anger of the adversary is driven away and prevented, so that day and night they exercise all their power and art and try how they only want to shed innocent blood.
However, this prayer does not make a church, but the church causes the prayer, by which it achieves this wonderful victory against the devil's cunning plots and drives away the cruel tyranny of the evil angels and achieves the protection of the good angels. These are the works and merits of the saints, of which Christ says John 14:12: "He that believeth on me shall do greater works than these."
In this way God also speaks to Abraham here. He will say that you have done this great work, that you have been obedient to me; therefore, behold, I will adorn you again with a great miracle and make you famous; not that you will be justified by it, but that you will know that God loves his saints, that he does not only want to make them famous and just, but also great and glorious.
So those who are righteous do great miracles, but they do not become righteous through such miracles. And so St. Paul has this honor and glory, that he is a doctor and teacher of the Gentiles, Rom. 11, 13. Thus we boast of the victory against the devil and his members, that they are not able to do anything against us; but through this glory we are not justified. For God loves His saints so much that He is pleased with everything they do, and rewards and honors them, not because of works in themselves, but because of faith in the seed of Abraham, which is active and strong to prove itself in all kinds of virtues.
321 If then the works of the righteous and faith could be divided and separated from each other, this would not be possible.
If the sins of the saints can happen, then they would be unfit in truth, and one would have to say: "We are useless servants", Luc. 17, 10, which the papists say about their righteousness. For the other sins that still cling to us make the works unclean. But faith must be wrapped up at the same time, as it clings to works and cannot be separated from them; and though deficiency and infirmity still remain, it is swallowed up and taken away entirely by the blessing of the seed.
322 Therefore I command this text to all pious Christians, as it is full of rich and manifold spiritual teaching and wisdom. And since not everything in the interpretation has been done by me according to its dignity, a Christian reader should attribute this to my poor understanding. But I think that these are the most important parts of all the things that are dealt with here.
323 First, that this text abundantly and fully confirms the doctrine of the righteousness of faith, that we are justified by faith alone; for no blessing can be hoped for without the seed of Abram alone. For it clearly says, "all nations." However righteous, however wise, and however adorned with excellent gifts they may be, they will not be blessed, dear Abraham, except through your seed alone, so that they bless themselves not in themselves but in your seed.
324 And at the same time the kind and nature of faith is described here, which is that we must certainly believe that we are blessed not through ourselves, but through Christ, who is our blessing. Therefore we bless ourselves and consider ourselves to be those to whom this blessing belongs, for it is faith that takes hold of the blessing.
325] To this assurance and confirmation of the doctrine of the righteousness of faith comes also the refutation of the opponents of the righteousness of works. For since works are not this blessing through the seed of Abraham, it is evident that all things must be idolatry and a curse, that one misses and presumes righteousness or blessing through works.
1584 L.v, 278-277. interpretation of Genesis 22:16-18. W. I, 2372-2378. 1585
326 These, I say, are the main points of our doctrine, namely, that we say that righteousness comes by faith alone, and that, besides this, we punish the pope's idolatry and refute it to him. From this it follows that the papists themselves do not understand what they say about faith and works, and that they are to be punished primarily because they doubt what they teach and deprive righteousness of its true substance and essence, which is trust.
327 But we preach and teach so much of faith, that we may receive confidence and certain assurance, from which we should consider it certain that we are blessed through the seed of Abraham.
328 And let it be known, that the scripture hath wrapped up in this promise, not only the Godhead of Christ, but also the distinction of the persons. For the Father is he that maketh the promise; but the seed is the Son which is promised, and so is distinguished from him that maketh the promise. Therefore these are two distinct persons, namely, the eternal Father who promises, and the eternal Son who is promised. The prophets have finely worked this out from these words. For they did not read the Scriptures as coldly and diligently as we do, and especially the Jews, whose thoughts are directed to blessing with words. Thus says the prophet Isaiah in 65 Cap. V. 16: "He who will bless himself on earth will bless himself in the right God, amen," that is, where a blessing will be on earth, it will be in God, amen, that is, in the right true God. Therefore, by this he indicates that the seed of Abraham is true GOD, through whom the blessing should come, so that the Jews may not say, we worship a crucified man. For the prophet Isaiah clearly says: "It will be GOD and the GOD Amen", that is, the real true GOD, who will not fail with his promise. Many such sayings have flowed and sprung from this text, as from a living well from which living waters flow.
329 Now, however, let us again consider
see the words of the promise and compare them with the previous promises. The previous words are repeated here with an addition that is common in the Scriptures, namely, that the promises or previous sayings are repeated as often as something new is to be added; which also happens here. But the difference is not only in words, but also in the things themselves. The difference of words is that he says, "Your seed shall possess the gates of your enemies." For he also said above in 12 Cap. V. 3: "I will curse those who curse you," which is just as much. But the difference in the matter itself is that here he adds an oath, and in the word "bless," namely, that all nations will bless themselves and the same in the seed of Abraham. This makes the promise not only clearer and more explicit, but also much richer and more glorious.
The other parts of the promise can easily be balanced with each other. For what God says here: "I will bless you and multiply your seed", is written in the 12th chapter v. 3. with the same words: "I will make you a great nation, and I will bless those who bless you" 2c. So also in the 13th chapter v. 16. it says: "I will make thy seed like the dust of the earth." Here such words are changed a little, thus: "I will bless and multiply your seed like the sand on the shore of the sea." I have just indicated that this refers to two kinds of Abraham's seed, one which is compared to the stars of heaven, which are the saints, and the other which is compared to the sand of the seashore and the dust of the earth, which are the wicked.
Whoever desires further interpretation would do well to compare all this with the sermons of the prophets, but especially with the Psalms of David, who diligently meditated on this text; as can be seen in the 110th Psalm, which he spun out of this promise as a very beautiful fabric. For first of all, he calls the seed of Abraham his Lord, yes, he sets him at the right hand of God, that is, he attributes to him equal authority with God Himself. For the-
1586 L- V, 277-279. interpretation of I Genesis 22, 16-18. W. I, 2375-2378. 1587
Because all nations are to be blessed in him, he must be distinguished from the nations that were all born of Adam and are therefore also under the curse. For to take away sin and death, to bless men and to give them spiritual and eternal goods are divine works and benefits. Therefore David concludes that this seed, born without male seed, sits at the right hand of God, that is, is equal to God, because he does such works as are equal to divine works.
But because he is a seed of Abraham, he also had to take on human nature; otherwise God cannot be called Abraham's seed in his own nature and divine being. This is what David concludes from this. This seed is the Son of God, like God, and such a king who sits at the right hand of the Father.
The promise says that he will not only rule and reign, but also bless. Therefore he will also be a priest at the same time. For it is not only the kingdom that is spoken of here, but also the priesthood, and the priestly name and office comprehend in themselves the most distinguished benefits of Christ. And David, enlightened by the Holy Spirit, takes an oath not to the kingdom but to the priesthood, when he says in v. 4: "The Lord has sworn, and will not repent, that you are a priest forever. That is so much said: My Lord will sit at the right hand of God, but so that he shall not only rule, but also bless.
This was David's glorious knowledge of Christ, the future Seed, who was to come from his tribe of Lind flesh; and he will no doubt have known and rejoiced that he would be pardoned before other kings with such great honor and glory, since Nathan brought him the promise: "I will set on your throne the fruit of your womb," Psalm 132:11. 132, 11. For from this he concluded that this blessing would come upon his body and seed and that the Son of God would be born from his seed.
- he accepted such a message with joy, since he heard that Abraham's
He had never thought of this honor and glory before, just as the virgin Mary could never have hoped for such an honor, that she would become the mother of Christ. He had never thought of this honor and glory before; just as the virgin Mary could never have hoped for such honor, that she should become the mother of the Lord Christ, but had thought that the seed of Abraham would be scattered now and then, and could not know with certainty to which person the promise would be directed. Therefore the prophet directed her to a certain tribe and person: "I will set thee," saith he, "upon thy throne the fruit of thy womb."
And this was certainly a great thing that he knew that the Son of God should be born of him as a man and that one should expect the blessing of all nations from his flesh. For this reason he rejoiced not only for his own sake, but also for the sake of the whole world, that the promise was now repeated and pointed to his body, so that henceforth the hearts of men would no longer waver from time to time or doubt from where they should await the redemption of Israel.
337 Therefore let us diligently and carefully consider this honor of David, that we may learn to distinguish between calling, justification, and glorification. Many are called who are not justified, and are justified again who are not glorified as Abraham or David were glorified and given great honor. And yet such honor and glory of David does not belong to his justification; for the Scripture itself has distinguished it, and teaches that God promises and gives to those who are justified great and glorious works, which are told in the 149th Psalm, where v. 8. 9. thus says: "To bind their kings with chains, and their nobles with fetters of iron, to do them the judgment of which it is written. All his saints will have this honor," as we read that some saints raised the dead. These are all works of special pardon, by which they have not become righteous, although they were certainly assured that they were righteous and in God's grace.
1588 "'V. 27S-2A.' Interpretation of I Genesis 22:16-18." W. I, 2376-2380. 1589
For if they had not been justified beforehand, they would not have done such works.
338 I have reminded you of this in passing, for the sake of the clumsy pretence of which I have just said that the papists would thus introduce and conclude: Because it is said to Abraham, "Because you have obeyed my voice," 2c. we are justified by works. For the works of justification and the works of glorification must not be mixed together.
339 But that in the promise it is further said, Thy seed shall possess the gates of his enemies, David hath declared in these words, Till I make thine enemies thy footstool. From this it is to be understood that this seed shall have enemies and adversaries, and that many, mighty and fierce: but still the victory shall be with the sand of the sea shore, and with the stars of heaven, but most of all with the only begotten Son. For thus we see that it has been conquered and fallen, and that this people has had great and pernicious enemies, yet against such enemies also in temporal and bodily things many great victories. As it is shown in the books of Judges and Kings that even godless kings in Israel, such as Ahab and Joash, won great glorious victories against the Philistines, Syrians and Ammonites for the sake of this seed, for whom God makes the enemies the footstool of His feet.
340 And these have been the victories of the wicked, which are likened unto the sand of the sea shore, and to the dust of the earth: but the stars of heaven, that is, the pious and godly, have obtained the right blessing in spiritual victories. For they have possessed the spiritual gates, that is, they have converted to faith the bodies and souls of those who were subject to the power of the devil, and have destroyed the gates of hell, the kingdom of the devil, death and sin, as well as all kinds of afflictions of soul and body, and have obtained peace in heaven and on earth, so that they no longer fear hell and do not despair when sin and the law accuse and threaten the conscience.
These are much more glorious victories and battles than the Ammonites, Philistines and the like have been, and this rhymes very finely with the first promise made in Paradise: "The seed of the woman shall bruise the serpent's head" 2c., Gen. 3, 15; as the others all are, only that one is clearer than the other.
342 And we, believing that this seed is our blessing, have also great cause to boast and to defy all the gates of hell, and the devil himself with all his scales and fellows. We must indeed suffer that the enemies hate us and practice cruel tyranny against us: but "in all this we overcome far because of Him who loved us", Rom. 8, 37.
If we are Christians and believe in the seed that is given, what is it to us if the devil and the world are angry? Let them take by force what we have and kill the body; will they therefore keep us in death? Oh no! For we are blessed, and are assured of life against death, and of the grace and gracious will of God against the hatred and enmity of the world.
344 So David was comforted by this promise and did not rejoice unreasonably that this seed was turned to his house, calls him adonai, his Lord, and concludes that he will be a king and priest. For he is a king, because he sits at the right hand of God, who has all things in his hand and power; as he says Matth. 11, 27: "All things are delivered unto me of my Father" 2c. He is also a priest, for he gives the blessing.
- All this follows very finely and conveniently from the foregoing: The blessing of the seed promised to Abraham belongs to my house; for I have heard from Nathan the prophet, "I will set upon thy throne the fruit of thy womb" 2c.: therefore Christ, promised to Abraham, shall be born of my seed. And so the cord is passed from Abraham to David's womb.
346 Lastly, he also understood that the priesthood of Levi was not instituted for this reason,
1590 L.v, 281-283. Interpretation of I Genesis 22:16-18. W. I. 238V-2SS3. 1591
that it should always last. For another man is promised here who is to give the blessing, and the office of giving the blessing, which previously belonged to the tribe of Levi, is now turned to the tribe of Judah. So the face of Moses has been uncovered, so that he could see that the priesthood of Levi alone was a shadow and a figure. This also shows that the promise that the blessing would come from his seed was made to Abraham before the time of Moses.
Therefore he saw that much higher and more excellent priesthood would follow the Levitical priesthood, which should bless both Abraham and the Levites, who themselves are under the curse and therefore need the blessing of this seed as well as the others. Therefore, he also applied the example of Melchizedek to this and concluded that it would be an eternal priesthood for the sake of the seed, which is eternal.
348 David was able to calculate and conclude this clearly and easily. For the prefixes are certain, as that he saith, I am of the tribe of Judah, which are not the Levites: and there is promised me such a king and priest, which shall be a blessing unto all nations. Therefore all that was ordained of Moses concerning the tribe of Levi is but a shadow of things to come; for the man that shall give the right blessing was promised long before such ordinance.
- item, he has from that, that God speaks to Moses, 3 Mos. 25, 40.: "See to it that you make it in their image, which you have seen on your mountain," he recognized that God must not have reminded Moses of the parable or model in vain, and concluded from this that Moses actually had before his eyes and in his vision the future blessing that was to take place through Christ; For Moses is the shadow, figure, or model that preceded Christ who was to come, for which reason the right and true priesthood has been from the beginning of the world, and was at first somewhat obscure, but afterwards was clearly promised to Abraham.
350 So David and the others
The prophets diligently pondered this text. Therefore they were able to interpret Moses correctly and well, namely, that the righteousness of the law and works cannot redeem anyone from the curse, but only that one believes and accepts the priest with right perfect trust, as was promised to Abraham.
The Levitical priests were also ordained by God, but they were mortal, therefore they could only give temporary blessings; for as the priest is, so is the blessing: they could not abolish sin and death, nor cleanse the heart.
For this reason David says that another will come who will give the right blessing, namely, one who is eternal and has a kingdom without end. Yes, that is still more, Moses indicates secretly with all its arrangements that everything, so this promise has in itself, is to be turned on David's house.
This is why all the prophets and all the saints cry out so often and so fervently before Christ's coming: Oh Lord, come! as they have desired to behold and see the great glory and light of the seed of Abraham and David, which all the godly in the New Testament enjoy by the great grace of God.
354 But these words, "All nations shall be blessed," are to be well heeded; for such a manner of speaking is common in Scripture, namely, that none of the nations is blessed except through this Seed alone. As on such opinion St. John says at the 1. cap. V. 9: "This was the true light which lighteth all men" 2c., and Paul 1 Tim. 3, 4: "God wills that all men should be saved": not that they should all be enlightened, but that all the blessings scattered among all nations should come from this seed. And St. John means by this saying: "This was the true light that enlightens all men", nothing else than that there is no light, life, salvation or blessedness anywhere except in this seed.
355 Therefore, our doctrine is clearly proven and the doctrine of the adversaries is proven against it.
1592 k. V, 283-28S. Interpretation of I Genesis 22:16-19. W. I. 2383-2887. 1593
is also sufficiently refuted. We are blessed in Christ and not in ourselves, that is, we should certainly believe that through this Christ alone comes the blessing. Those who argue against this, as the papists do, show sufficiently that they do not understand anything about Christian doctrine.
Sixth part.
How Abraham returns from Mount Moriah, and receives news of the lineage of his brother Nahor.
I.
V. 19 So Abraham returned to his sons, and they arose, and went together to Babylon, and dwelt there.
It is astonishing that the holy patriarch again departs from such a holy place. If such a glorious revelation were to happen to one of us, that he should sacrifice his son, and such a beautiful and glorious promise were to be added to it: "Through your seed all nations shall be blessed"; item, the conversation and the presence not of one angel, but of the whole heavenly host: then truly human devotion would advise that one should not only honor such a place, but also dwell there. Why does not Abraham do the same?
357 In the books of the kings and in the prophets it is seen how foolish and furious the Jewish people are according to human religion; for they have chosen for themselves mountains, hills, groves and trees, having only a little evidence and proof of the things done by the fathers. Therefore they made special services and sacrifices at Gilgal, Bethel, Dan, and Tabor, because there the good things were done.
So Abraham had a very good reason to stay in that place and to honor the place, he did the highest sacrifice there in honor of God and his religion: but still he has no memorial there, of which the same place has a reputation after him.
As we shall hear hereafter from the patriarch Jacob, his son's son, who set up a stone in the place where he saw the ladder.
- and if Abraham's descendants have visited and honored such a place, where the fathers practiced their devotion and holiness, therefore they are also so often reproved by Moses and the prophets: and Moses takes great care that he directs and directs all histories, miracles and the whole service of God only to the place, which God has chosen: "Beware," he says 5 Mos. 12, 13, 14, "that you do not offer your burnt offerings in all the places you see, but in the place where the LORD makes his name dwell."
(360) Therefore he appointed a certain place for them and called it the "tabernacle of Moses," that is, a certain place. God gave this same tabernacle to Moses as a certain sign of the place he would have chosen, and he also made the promise that he would dwell there, be found there, and hear the prayer of those who call upon him.
361 But the same people, who most of all had a certain and definite place of worship, nevertheless most of all ran and went astray now and then to uncertain places, which they chose for themselves out of their own and uncertain devotion.
For such deplorable perversity is in our nature that we do not keep, nor do we greatly respect, what God commands; but what the devil establishes and ordains, we accept with great diligence and devotion and keep much of it: we build altars, chapels, churches, run to Rome and to St. James; but we do not respect baptism, the Lord's Supper, absolution and our vocation at all.
363 And has the pope alone dealt with it, that he would abolish and abolish the appointed place or tabernacle, that is, the ministry of preaching. He does not ask for the Word, does not preach, nor does he administer the holy sacraments properly; but abolishes all this and plagues the poor people horribly, fills the whole world with his indulgences: where one chooses a place and a special corner, there
1594 V. 285-287. interpretation of I Moses 22:19. w. I, 2387-2390. 1595
He gives out indulgences so that he may confirm all kinds of error and idolatry.
But God draws us back to the place where He makes His name dwell, that is, to our tabernacle, which is the preaching office, where the Word is taught and the holy sacraments are administered according to the institution of Christ, which is the right tabernacle of God.
If the pope had such a great testimony on his side that God had spoken to him in Rome as he spoke to Abraham on Mount Moriah, no one could resist him: but now he is so bold of himself and confirms such great idolatry without God's word, under the name of Peter, and fills the whole wide world with his insolent lies, so that he may bring goods to the whole world.
Therefore, this example of Abraham, who had a very good reason to do something new in this place, is well to remember. He was called by divine command from Beer-saba to Mount Moriah, and there he made a very great and wonderful sacrifice, being willing to sacrifice his own son, and had heard God's word from heaven in right fear and faith: yet he did not take upon himself anything, nor did he call the people together to praise and honor the place.
- And Moses wrote this especially for an example and lesson to us, that we should not begin or boldly undertake anything in divine matters. For in other matters, which concern the temporal or domestic government, there is enough for you to do, in which you may practice and carry out your office boldly according to God's word. So it is permissible for you to be bold, strong and defiant against the Turk; but in matters of religion, all boldness and iniquity, all works that man can strive for and choose for himself, are completely forbidden; as such things are punished from time to time by all the prophets.
For Abraham did nothing more for religion above the profession, although this place was very holy and the most holy persons stayed there, as the angels, Abraham and Isaac; which he does not even consider, but turns away from all this and goes away. For so he thought:
I have done what I should have done, I have sacrificed my son as I was commanded: but now God does not command me to perform a service here, so I will not subject myself to anything. He thus abstains from all boldness and outrage, remains in the fear of God and awaits the calling of God, ready to obey and follow wherever God may call him.
This is the lesson of this text, that in matters of religion one should ask first of all who has said and commanded this or that. Seneca says: Do not look at who is the one who says something, but pay attention to what is said. Such teaching and warning has its place and use in the domestic and worldly regime; but in the church and matters of religion one must turn it around, and ask not what is said, but who is the one who says it. There is indeed understanding and wisdom in man, which comes from the light of reason implanted in us by God: but because it is the nature of man to err and fall short, and also to be afflicted, one must pay attention to what is said, and not who is the one who says something, and not trust the person. But in the church one should consider who and how great he is who says or commands something. If this is not done, the devil can very easily and quickly make people see not who and how great he is who commands, but what and how great he is who commands. King Ahaz thinks how he can do a great service to God, and sacrifices his son like Abraham, but hardly sins in doing so. For God did not command him to do so, but commanded him to sacrifice a calf. He despised such a commandment and took up another that was not from God.
This should be said often in the church and practiced diligently, so that we may be satisfied with the teaching that was once given to us. For if we had followed it before this time, we would never have accepted monasteries, pilgrimages, indulgences, the pope's sacrificial mass for the dead, 2c. but every pastor would have taught God's word in his church, and the church would have been satisfied with the word, baptism, and the Lord's Supper of the Lord.
1596 2 V. 287-289. interpretation of I Moses 22:19. w. I, 2390-2393. 1597
Lord, with absolution and consolation in death and life. . After that, everyone would have done in the worldly and domestic government what was due to him in his office, whether servants or masters, authorities or subjects. So that the abominable abominations of the papacy would never have entered the church.
For so Abraham keeps the devotion, the angels and God's appearance on Mount Moriah, when there was no holier place in the whole world than this mountain, because there the voice of God and the divine promise were heard. To all this he turns his back and turns away. That is how great and high he esteems the profession and the ministry of preaching. And since God did not command him to do anything there, he did not start anything new for himself, but returned to his household, governed his household, his wife and servants, in whom nothing spiritual or devotional was to be seen, because he left such things on Mount Moriah. He also does not endure the appearance of the angels, but returns to the boys and his donkey.
If a devout hermit or monk heard this, he would curse Abraham. For if he should think that this is a holy patriarch, who leaves such a holy place, where God dwells with his angels, and meanwhile goes to his donkey, doing housework, vile, filthy and stinking works; what kind of holiness is that? For no one can sufficiently say how the monks despise such common works so much, and consider this alone as devotion and holiness, that one leaves the world, that is, father and mother and worldly offices, and hides in a desolate corner.
In one place Jerome praises this holiness so highly that he says that if mother or father came running to a monk who wanted to enter the monastery and wanted to hold him back, they should be let go and rejected and trampled underfoot. Such is a godless, cursed speech. For this, dear Jerome, we will despise you and trample you underfoot with your Bethlehem, with your cap and desert; for I am called by the preaching ministry of the divine word.
not to Bethlehem, but to my parish and to the church, there to hear God's word: there God dwells, there the holy angels are our guardians; there I hear that I should honor my parents and wait for my profession in a Christian and diligent manner. If God wants me to go to another place, he will call me there, but without a profession the devil may follow you and others. Therefore, I will honor my parents for the sake of God's word and commandment, and will not despise them or trample them underfoot. For what kind of holiness or worship can that be, if I fall away from baptism, from the faith and obedience of God, which all monks have done?
Christ says Marc. 10, 29: "For my sake and for my Father's sake you shall leave your brothers, sisters, father, mother, wife, child and field"; but you shall not, according to your own will and choice, forsake your parents when they are most in need of your help and assistance, Marc. 7, 10. 7, 10. Such an ungodly nature was also ingrained in the Jews, which Christ punishes them for in Matth. 15, 5. since they taught that sacrifice was much more holy than obedience to parents. For they said, Corban, that is, the gift and sacrifice which thou shalt offer in the temple shall be more profitable unto thee than the honor which thou shouldest have paid to thy parents. And so, under the appearance of sanctity and devotion, they raised the status and honor of the parents to fill their avarice with it.
- Therefore, just as this doctrine has been treated at length and has been diligently interpreted, so it should always be repeated for the sake of the dear young people, so that the church may grow and be increased, so that it may learn to stand and remain where God speaks, and become accustomed to the works commanded by God; unless they are called to other places or driven out, as when tyrants drive pious God-fearing people out of the country and deprive them of their offices by force and drive them out.
376 Self-selected devotion in religion is pleasing to the flesh, and reason thinks much of it; but if you follow it,
1598 L.v, 289-291. interpretation of Genesis 22:19-24**.** **W. I, 2393-2395. 1599**
You do just as those did who left the Lord's tabernacle and ran to the trees and groves, which is devilish and not divine. St. Paul also rejects and condemns self-chosen devotion and worship, where there is no word that calls one to such devotion, but only a man's own will that chooses and establishes such.
Therefore Moses recorded this very diligently, that Abraham did not want to remain in this holy place after he had performed his sacrifice, but returned to his common housework, so that common laymen and craftsmen also go about, and to his services, which at that time were still free and not bound to a certain place. For he was still wandering about in the wilderness and had no particular place of worship, but did his sacrifice at times when God commanded him. Therefore he comes back to the boys or servants and to his donkey, and will undoubtedly have prepared a meal there and eaten with his son and servants. For a sacrifice belongs first of all to a splendid and cheerful meal.
378 As it was kept in the law, that when an animal was sacrificed, the fat was burned, but the shoulder and the breast were given to the priest; the rest of the flesh belonged to those who had made the sacrifice, if it was not a burnt offering. Therefore they sat before the Lord, rejoiced, ate and drank, and gave thanks to God.
It was also the custom of the heathen, when they sacrificed, to eat with one another: and we have our custom from this heathen manner, that we eat and drink better on feast days, and dress more cleanly than on other days. So Abraham also sat down by the mountain with his ass, and made merry with his son and his servants.
It is a wonderful thing that after such a great and difficult temptation to sacrifice his son, he was able to come back to himself so soon and be content and happy in his heart.
And it seems that this was customary with him, although it was not yet commanded in the law at that time, as it was subsequently decreed by Moses, that they also ate with each other after the sacrifice. Since the son remained alive and the ram was slaughtered in his place, both father and son rejoiced with joy and no doubt told the servants about the whole thing with great joy and praised God with a grateful heart. Then they returned to Bersaba to Sarah, from which place they had departed, leaving behind them the holy place, the sacrifice, the angels and the revelation of God on Mount Moriah.
II.
(v.20-24) And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah also bare children unto thy brother Nahor; to wit, Uz the firstborn, and Bus his brother, and Kemuel, from whom the Syrians come, and Chesed, and Hazo, and Pildah, and Jedlaph, and Bethuel. But Bethuel begat Rebekah. These eight Milcah bare to Nahor, Abraham's brother. And his concubine, whose name was Rehumah, bare also Theba, and Gaham, and Thahaz, and Maachah.
These countries, Syria and Canaan, lie close to each other. Abraham did not know anything about his brother Nahor, who stayed in Haran with his wife; therefore Moses wrote that Abraham was told to kill his brother's children and family, that he had eight sons with Milcah and four sons with Kebsweibe, that is twelve persons, except Rebekah. And the holy scripture remembereth this generation first of all, that it maketh Nahor almost equal unto the patriarch Jacob in the right and perfect number both of the male and female generations. For he begat twelve sons and one daughter, as Jacob also did. Then for Rebekah's sake and for the marriage that was soon after between Isaac and her.
But this text explains the previous question in the eleventh chapter above and indicates,
1600 2. v. ssi-Ms. Interpretation of Genesis 22:20-24. w. i, 2395-2393. 1601
that Nahor was older than his brother Abraham, because he had so many children, which are listed here: item, Bethuel has his daughter Rebekka, Nahor's son's child, since Abraham is eighty years old. Therefore it can be assumed that Abraham is not the firstborn.
383 Among the Hebrews he is considered the firstborn, Haran the second, and Nahor the third; but if this is so, how could Milcah and Sarah, Haran's daughters, have married two brothers, Nahor and Abraham? For it would follow that Haran in the eighth year of his age had taken a wife and begotten Sarah, which is in bad taste. Lyra alone challenges this calculation and opinion of the Jews, and concludes that Abraham was born last and is sixty years younger than his brother, and proves it with good, proven causes and evidence, which we have told above.
But St. Stephen's words in the stories of the apostles move me a little more, since he says in the 7th chapter, v. 4, that Abraham went from Haran because his father died. V. 4, Abraham went out of Haran because his father had died. For it follows that one must put sixty years to Abraham's age, in which he went out, if one wants to look at the history and count the years of Tharah, his father. But if one wants to start counting from the seventieth year of Abraham, as Ulan does in all yearly calculations, then the sixty years are lost, as I have also indicated above; as there is also a lack of twenty years in the books of the kings, so that we almost lose a hundred years. And it can be seen as if the holy scriptures, out of special counsel, have hidden these years for the sake of the last day, because God wanted that the hour or year of it should be unknown to us. For it may well happen that he would come a hundred and sixty or more years before the thoughts or desires of the pious.
The other question of Sarah or Jizca and Milcah has been dealt with above. There were three brothers, Haran, the firstborn, who died at Ur in Chaldea, and left two daughters after him,
Milcah and Ishca, whom Tarah took to herself; the middle brother is Nahor, and the third Abraham. These two brothers took two sisters in marriage, the daughters of their brother Haran; for at that time such marriages were still free.
Now Moses says that among these twelve fathers, Kemuel was a father from whom the Syrians came; but this name has become obsolete and has passed away, and it is no longer mentioned in the Scriptures.
387 Uz has the name of the wood or the tree; but they make this also the father of the Syrians, and is called with this name the country Uz, in which Job was born, as St. Jerome says. Many want to say that Job was of the family and descendants of Esau; and I was also of this opinion, but now understand it differently, and rather believe that he was born from Mesopotamia in Syria. For therefore it is also told in his history, Job 1, 17, that the Chaldeans as neighbors devastated the country, plundered Job's house and drove away his cattle. Therefore, I think that Job was a powerful and rich lord who had a part of the land of Mesopotamia close to the Chaldeans and Babylonians.
388 Bus was also a noble, mighty man and had a part in Mesopotamia. Therefore Elihu, the son of Baracheel, is called a Busite, Job 32, 2. who disputes so hostilely against the afflicted Job and showers him with many abusive words. Therefore it can be seen that Nahor had a large and famous church, in which there were many great men, the like of which Abraham did not have in his church.
Jerome writes that those who are well versed in the Scriptures say that this Elihu is Balaam, of whom it is written in the 23rd chapter of the 4th book of Moses, who was an excellent prophet and teacher in Mesopotamia, and to whom God's word was revealed, as he himself boasts, and to whom many beautiful and glorious prophecies were given by God. Therefore he says in Num. 23, 7: "From Syria, Balak the Moa-
1602 V, 2S3-2S5. Interpretation of Genesis 22, 20-24. cap. 23, 1. 2. W. 1, 23S8-2E 1603
By this he indicates that he was called and fetched from a place in the country where these fathers, who are listed here, lived, and it can truly be seen that they were excellent men, and that they had a beautiful rule and well-ordered regiment.
390 Moses writes that Balaam was a son of Beor, whom St. Peter calls Bosor, 2 Peter 2:15, and lived above the waters of the children of Ammon, that is, above the waters of Tigris or Phrath. He was a great man, but fell horribly, like
his history indicates. He had the greatest prophecies, which were equal to the prophecies of Daniel, of the great Alexander and of the Roman empire, which was to devastate the kingdom of Israel and Judah. This Balaam, they say, was born of Bus, the son of Nahor, and lived until the time of Moses, both of whom were the highest prophets at that time. Balaam was called from Mesopotamia against Moses, who came from Egypt: and Balaam had in truth the word of God, and blessed the people of Israel.
The twenty-third chapter.
First part.
About Sarah and her death.
Sarah was an hundred and seven and twenty years old, and she died in Hebron, the capital of the land of Canaan. Then came Abraham to lament and weep over her.
(1) Lest any man think us ignorant, or that we have not read the thoughts of the Jews which they had concerning this text, we will first of all relate them. For in this text they invent some mysteries concerning the number of years Sarah lived, because Moses does not simply say a hundred years, and seven years, and twenty years, as we are accustomed to speak, but puts by each number particular years, as, a hundred years, twenty years, seven years: and they say that this was done to show that Sarah was as beautiful in the hundredth year of her age as in the twentieth, and as chaste and modest in the twentieth year as in the seventh.
Now let us give them such a poem as they have thought up out of a good heart, so that through it the excellent discipline and beautiful figure of the most holy old mother, who was well worthy of such praise, might
to be praised. For so we also use to do, that after the death of our friends we praise their praise and virtue, but cover up the infirmities, and what is worthy of praise, say freely from them, so that we may soothe our sorrow and desire for them with time. But if someone wanted to make a general rule out of this and apply it to all the years, it would be ridiculous; just as it would be a very clumsy thing to make such a comparison of the years as this, since the years of the patriarchs are counted.
(3) And I am surprised that they did not rather consider why Moses speaks in the plural: vitae Sarae (the lives of Sarah), and wanted to say, as it were, that Sarah had many lives: such would have been a more useful consideration, namely, of the years of the lives. For this shows how many great, innumerable and various changes, dangers and misfortunes, as well as various conditions Sarah experienced and endured in this life. First, she was born and married in Babylon; soon after, she left there with her husband and lived in Haran, and then in the land of Canaan, where Abraham had been a stranger and had moved from one place to another.
1604 D- v. 2S5-S97. Interpretation of Genesis 23:1, 2. W. i, 1605
to the other, and finally came to Egypt and Gerar.
4 The pious holy mother was able to endure such changes and the vexatious heavy pilgrimage with great strong courage and was very patient, as it also ended with all kinds of misfortune that she encountered. And it has this character with all people's lives, so that one would like to call it quite a lot of life for the sake of the miraculous change of all things. For as often as a new challenge comes, so often do we die, and come to life again when we are raised up and receive comfort.
Dear one, see how there is such a great change and difference in every man's life. The first age of a man is when a child is seven years old. After that, other seven years soon follow; just as philosophers and physicians speak of this when they speak of the years of stages, in which great changes take place. And St. Paul says of himself in 1 Cor. 13:11: "When I was a child, I spoke as a child, and had childish thoughts; but when I became a man, I put away those things which were childish." Such changes always follow each other in human life. That is why the same times or ages are called vitae (life) in every human being. For every seven years we are somewhat changed into another form, become differently minded, get another mind 2c. In sum, we die and come to life again.
In the third seven years come the thoughts of marriage. When you have become a husband, then comes the care of the house or worldly government. If you are elected to the council and used for the counsel of lords and princes, you must begin to live in a new way and, as it were, crawl into a new skin; for there you must bear all kinds of unpleasantness, burdens and burdens, in addition to hatred and enmity from neighbors and fellow helpers, and often also suffer that your honor and good reputation are diminished. Such a variety of changes and changes also make a variety of life.
7 And Moses wanted to indicate this, when he says vitae Sarae, as if he wanted to say: Sarah often, after she had been in many places and seen many people, had to change her mind and spirit, life and way of life; when she came to a place, where she thought she wanted to live there in peace and tranquility, she soon had to move on again and look for another place, and at the same time she had to change her attitudes and behavior: so that this holy matron had many lives. The Jews should have taken note of this, and it would have been worth thinking about; although I will easily believe that she was just as beautiful in the hundredth year of her age as she was in the twentieth.
8 After this, one should consider even more in this text how Abraham preached such a beautiful funeral sermon and praised Sarah in it. For in the Holy Scriptures, no matron is praised as highly as Sarah: her years, life and life, as well as her burial, are described; therefore, in God's eyes, she was the only noble pearl that He especially loved, and St. Peter rightly cites her as a model and example of all holy women. For thus he says 1 Ep. 3, 6: "As Sarah was obedient to Abraham, and called him Lord, whose daughters ye became," 2c., thus holding her up as a mother to all Christian matrons.
(9) Of the other wives of the patriarchs the Scripture does not indicate how or when they died, as it does not remember how many years Eve lived or in what place she died. Of Rachel it is written that she died in childbirth and in childbirth, but of all the others it passes by and is silent, so also that we know nothing of the death of the mother of Christ; but Sarah alone has this honor, that of her the certain number of years, the time of her death and the place of her burial are described, which is then a great praise and certain sign that she was held before God as a dear matron.
(10) And all these things do not concern Sarah alone, who has now died, but us also,
1606. v. W7-MS. Interpretation of Genesis 23:1. 2. W. i, sios-rivs. 1607
who are still alive to me. For this is a great comfort, that we may hear that the end and death of these most holy patriarchs and dearest fathers, against whom we are nothing at all, is no different from our death, but that it is as horrible and ignominious as ours. Their bodies have been buried and devoured by worms, buried in the earth for the sake of the stench, no other than as if they had never been the bodies of such saints, even though they were very holy men and still truly live in Christ, even though they have died before our eyes.
(11) Therefore, I say, these things are written for our sake, that we may not know that the most holy fathers and mothers suffered the same things that we must suffer, who are certainly known to be alive in the sight of God: and I hold that they were raised with Christ, Abraham, Isaac, Jacob, Adam, and others.
012 And it may be supposed that this was the cause of Abraham's endeavoring so much for burial, that his Sarah deceased might not be buried in a foreign land; as we shall hereafter hear of Isaac also. Likewise, Jacob and Joseph did not want to be buried in Egypt, but in the land of Canaan.
(13) Such their will and desire shows that God put this into their hearts, that they desired and wished to be buried in the land promised to them, with the certain hope that they would also be raised with Christ. Therefore they wanted to be buried there, so that they would not rest far from the future seed; for Hebron is two or three miles from Jerusalem. Therefore they were undoubtedly raised with Christ, for our consolation, that we should not be afraid of death when we see the terrible form and change of our bodies after death.
14 Those who have no hope of the future resurrection, as Paul says of the Gentiles 1 Thess. 4:13, think and ask nothing about the life to come;
But this is written to us, that we should remember how from the beginning of the world all the saints died, and became such stink, dust and ashes as we are; as St. Paul says 1 Cor. 15, 43: "It is sown in dishonor" 2c.; they suffered the same decay and dishonor, regardless of the fact that they were holy in body and soul. For thus it pleases God that from worms, from rottenness, from earth that is all decayed and full of stink, He will raise up a beautiful body, more beautiful and lovely than all flowers, balm, even the sun itself and stars.
(15) These things I teach you, that we may be moved by the examples of these saints. For the weak in faith are more moved, and are more easily comforted, by such lesser examples than by the example of the Lord Christ. Because Abraham, Isaac, Jacob and Sarah die in this way, a pious, God-fearing heart, even if it is still a little weak, thinks: Why would I refuse or be afraid of this, which has generally gone over all the saints?
(16) For the weak imagine not only their own weakness, but also the hideous form of the dead bodies. Therefore they think: If I had such a body as Christ had, which death could not consume, nor worms devour, I would wait with greater courage for the last day. So Christ's death, when it is held up as an example, is considered almost no death, because he rose again on the third day. Therefore, the weak will be more accepting and strengthened when they see that the bodies of the holy patriarchs decayed and were devoured by worms just as much as ours.
But those who are better equipped and stronger in faith simply despise death, mocking it with proud courage and defying it. What is death? they say. What is hell? Christ, the Son of God, died and put Himself under the law; with His death He overcame death and brought life back to us. And if we were so strong and
1608 V, SS9-soi. Interpretation of I Genesis 23, I. 2. W. 1, 2408-241". 1609
If we could believe without doubt that Christ died for our sins and rose again for us to righteousness and life, no terror or fear would remain in us. For the death of Christ is a sacrament which assures us that our death is nothing. But the weak are moved more by examples than by such a sacrament. For the greatness of the person of Christ makes it not so easy to penetrate hearts and persuade us to despise death.
18 Therefore we remain with the examples; as I myself at times have more desire for the example of Sarah than of the Lord Christ; which cause is the weakness of our faith. It pleases me and seems to me that the death of Sarah is more sweet, and I am more comforted by it, because I know that she was a holy matron, and yet I hear that she dies so shamefully according to reason, and is buried and forgotten, as if she had been torn away not only from the sight of men, but also from the sight of God and His angels. If this has happened to her, I should not be offended if this also happens to me.
But those who have strong courage and faith keep the sacrament; and because they believe that the Son of God died for them, they defy death and mock the devil and the hells; as Paul says 1 Cor. 15:55.Death, where is thy sting?" and Col. 2, 15: "He hath stripped the principalities and the powers, and hath made a public spectacle of them, and hath made a triumph of them by himself," since St. Paul speaks of death very mockingly and contemptuously. For Christ is not only an example to him, but also a sacrament, which is more complete and much higher than an example. For everything that is lacking in the example, the sacrament fulfills in a manifold and innumerable way. Sarah did not die for me, nor can she give me life; but in the sacrament there is this majesty and emphasis, that it has such power to make alive, which will give me life in the resurrection of the dead. Sarah's example draws, provokes and persuades us to despise death: but the Sacrament does and works this in my
Body, which was done to Abraham and many saints who were raised from the dead.
(20) Therefore the examples are not to be rejected, for they provoke, speak sweetly, and move us: but the example of the Lord Christ, being at the same time a sacrament, is powerful in us, not only teaching as the examples of the fathers do, but also working that which it teaches, giving life, resurrection, and redemption from death.
(21) For the examples of the saints teach us that we must die, and they urge us to endure and suffer death with a patient heart. But the example of Christ says this: "Arise and be alive even in the midst of death; that which was corrupt and decayed in you shall become clearer and more beautiful than the sun. For the example of Christ is a sacrament that testifies and makes us certain; it does not only teach us or convince us, but it necessarily and definitely proves that the death of Christ gives us life.
(22) Those who are therefore weak and have frightened consciences do well to imagine the examples of the saints, so that they may keep their faith and awaken and strengthen it more and more. But after that they should also know this: What is lacking in the example of Christ, as far as bodily shame or dishonor is concerned (for he did not decompose dishonestly or was eaten by worms), that this was abundantly repaid and fulfilled on the cross and in the garden. If anyone had seen the terrible anguish and torment he felt and suffered there in spirit and soul, he would have said: O how glorious was Abraham's and Sarah's death compared to this cross of Christ! Therefore, what was lacking in his body in that case was fulfilled in his spirit and soul.
(23) Of the name of this place there is much dispute. For in Abraham's time it was not yet called Hebron, but Kiriath Arba; above in the eighteenth chapter v. 1. it is called the grove Mamre. But why this happened, the grammarians are not yet one among themselves and the dispute is not yet decided. In the Latei
1610 L V. 301-AS. Interpretation of Genesis 23, 1. 2. W.I, AID-AIS. 1611
nische Arbea: in civitate Arbeae, in Arbastadt, as if Arbea were a proper name, as we call several cities in German Halberstadt, Carlstadt 2c.
(24) But if one wants to follow the derivation of the word Kiriath Arba, it is just as much as if one wanted to say four-city. Jerome follows this derivation, and states that four patriarchs were buried there with their wives, as Adam, Abraham, Isaac and Jacob; and of the last three there is no doubt; but that Adam and Eve were buried there, no one can easily prove. From the book of Joshua Cap. 20, v. 7, it can be seen that Hebron was called Kiriath Arba before, and that this name was given to the city by a prince whose name was Arba, who was great among the Enakim, that is, among the giants or tyrants who lived at that time; and he was an outstanding man, and distinguished himself either by virtue and wisdom, or by shame and vice, or for whatever other reason he may have been great or famous. Thus the city of Carlstadt is called by Carolus, who was great and excellent among the kings. Item, Halberstadt has the name of one who was called Albertus, who was the most excellent among those of nobility. Arba, however, had the name from the number, as also the Latins say Quintius, Octavius, Nonius.
25 Therefore I do not accept this opinion of Jerome, that he says Adam was buried in that place. Because by the Flood such a destruction and desolation came over the whole world that no signs remained at all, by which one could have felt where the previous burials had been. Just as the whole world has become much worse and the following world cannot be compared with the previous one at all, both of the fruits and plants and also of the people. Paradise is torn and desolate, and no one knows in which place Adam or Eve or other fathers are buried. Therefore, neither their graves nor other marks of them remained after the Flood.
Some have also invented another fable and lie, saying that Adam was buried on Calvary, when Christ was crucified. With this they want to indicate that Christ died in Adam's grave or where the tree of knowledge stood. These are good poems, but it seems to me that the truth is that the place where Paradise was located was around Jerusalem.
27 But it is a strange thing, and to be remembered for this reason, that Abraham and Sarah wandered about in so many places, of which I have often said that Moses nevertheless says that Sarah died in Hebron, when he had just before told that Abraham, Sarah and Isaac dwelt in Gerar, that they were protected by the favor and protection of King Abimelech.
028 When Isaac was born, Sarah was ninety years old; but at the time Moses says, he was seven and thirty years old, so that he must have increased both inwardly and outwardly, in body, in strength and power. When he was to be sacrificed, he was twenty years old; from that time on he lived seventeen years until the death of his mother Sarah. In the meantime Abimelech died and another king came in his place, who, as it usually happens, was not equal to the previous one. But now that the king had changed, the people had also changed their minds, and hatred and envy had arisen again against Abraham, both at court and among the people, after they had seen that he had increased in number and had received great goods. Because he was so unjustly hated, insulted and driven away, he escaped and returned to his old inn in Hebron, otherwise he would have had no reason to leave there.
29 Now Abraham may not be at home at the time of Sarah's death, may have been busy with his household, selling fields or other property he had in Gerar, or may have been burdened with other such business; and God does not reveal this to him, nor does He keep him at home, but sends him away on a journey.
1612 L V, 3V3-30S. Interpretation of Genesis 23, 1. 2. W. I. AIS-2416. 1613
But when Sarah lay in bed, she would no doubt have sent a messenger to call Abraham home, but death overtook her before he returned. When he returned to Hebron, he found his wife dead at home. These things are written for our sake, so that if such a case should happen to us one day, we will not think that something unusual or new has happened to us, more than to these holy people who were very dear to God. For it is truly a case full of pain and heartache when one has to lose his most beloved wife and in addition in his absence.
Genesis 30 says, "Abraham came to lament and weep over Sarah. He cannot bring her back to life, nor does he call her his wife, but his dead, which is very pitiful and miserable. Without a doubt, her virtue, piety, the friendly companionship of her entire life, her sweet disposition and manners, which she had, her gentle manner, discipline, honor and heartfelt love for her husband, were before his eyes and heart. For that such things were all very excellent in her, I have now often said.
(31) What is this that Moses says Abraham came to lament and weep for Sarah? Did such a great man then weep, lament, wear mourning clothes, make sorrowful gestures, look sadly, cast down his eyes? 2c. Where then is the great man of victory, who overcame so many miseries, who wandered through Syria, Egypt, and the whole land of Canaan so many times; who slew and smote four kings, and saved Lot, and sacrificed his dearest son? Such works are not found in any history. For he wanted to slaughter the son on whom the hope of descendants and promise stood, thus overcame his fatherly heart and the highest natural inclination with strong courage and killed him.
Why then does he weep? and why has he not kept himself manly here? He does not act otherwise than as if he had such great spirit and courage as the saints.
I do not want to have the care of God, and as if he had never been exercised and tempted by some danger or adversity. To this I answer: The holy Scripture wants to prove by this example that God is not displeased that one mourns or weeps for the deceased parents, wife and child or good friends, yes, if one does not weep for this, it is a sin and a disgrace; as the world, which is even leprous and impure, calls such inhuman unkindness and unmercifulness, which is without all compassion and love for wife, children or relatives. But it is a raging nonsense and not a virtue.
The holy fathers were very tender people and purer by nature than other people, therefore they had more excellent and heartier inclinations than other insensitive people. For the holier one is and the better he knows God, the more he has understanding of creatures and the more he lets them move him. Part of lamenting and mourning is that you grieve and mourn from the heart, so also that your sad face, your tears, sighs, howls and cries show your heartache and sorrow. Therefore Moses writes plainly and commends to Abraham the mourning and weeping. And see how Jacob wept so bitterly for Joseph's sake. That is why the holy fathers took the misfortune and sorrow of human nature to heart, wept with the weepers, Rom. 12, 15, were not sticks or rough blocks, but had very tender movements and inclinations. For they had the knowledge of God; but he who knows God also knows the creature, understands it and loves it. For in the creature are footprints and characteristics of the Godhead.
(34) Since God created the heavens and the earth in the beginning, the first characteristic of the Father was the essence of all things, then the form was added, and thirdly the goodness or that they were good creatures. But such a difference in the creatures is noticed only by the pious; the wicked do not recognize it, for they recognize neither God nor the creatures, much less their usefulness.
35 For this, that one can see the benefit and
1614 . L. V, 30S. 3V6. Interpretation of Genesis 23:1-4. W. I, 2416-242." 1615
The one who sees the use of the things that God has created belongs to the Holy Spirit, and the one who sees the same use of a creature sees the Holy Spirit. Whoever sees the form of the beauty of the same, sees the Son; but whoever sees the essence in itself, the preservation and duration of the creatures, sees God the Father. And these three parts, namely, the essence, the form and the goodness of the creatures may not be separated from each other. A miser, however, sees in money only the essence, form and weight, but pays no attention to the fact that it is a characteristic of the Son of God, nor does he consider what it is actually supposed to be useful for, namely, that it should serve primarily for God's glory and then for the benefit of the neighbor. So godless people do not see the goodness of things, although they do see their nature and form to some extent. So a hard-hearted and unkind person does not see the benefit of the wife and children.
(36) Abraham understood for what purpose his Sarah was given to him, not for fornication, but to rule his household, to beget children with her, and to bring them up in the fear of God. But because the wicked do not understand this, they do not take it to heart, but are only stones and blocks; and truly such inhuman unkindness and hardness of heart is a sign that nature is leprous and corrupt.
37 Therefore these things are written to Abraham for praise and honor, and that we should learn from them that it is praiseworthy and good to mourn and weep for good friends; as he also did in the 19th chapter above. V. 27. for the Sodomites, although it was in vain. For since we are human beings, we must feel and sense the inclinations that were created by God the Creator and sunk into our hearts, so that we are not like unreasonable animals. And so one should diligently note this description of the patriarchs, which the Holy Scriptures have thus set before us, that they are like us, have human affections and inclinations, are compassionate and speak like men. For man's speech, inclinations, heart and soul are the same.
creatures of God, even though they are weakened and corrupted by original sin.
(38) The Holy Spirit also praises the natural inclinations in the greatest of men, who have been famous for their virtue, piety and great deeds. They have not been sticks or blocks or puffed-up spirits, moved neither by happy nor sad things, but it behooves godly people to let the pious accident, even their joy and happiness, go to their hearts, and grieve even when their adversaries come into danger; and such inclinations are governed in godly men by the Holy Spirit.
(39) Just as everyone else mourns when he loses his wife, so the saints also mourned and wept over the death of their dear friends, and this is an honest and Christian mourning. Others, however, who do not mourn or grieve in such a case, boast of their manhood and strong minds, but are inhuman, unloving and inexperienced people who despise such things as God created and are His creatures.
40 So Abraham mourns and grieves because he has lost Sarah, his wife, a godly, honest matron, who governed the servants and managed the whole household, which was large and extensive. He lost in his house the light which had shone forth to the household in all manner of virtues. For Sarah was a queen of all queens and mother of all housemothers. And this is what Abraham's example teaches us about human tendencies and about mourning and weeping over the dead.
Second part.
From the burial of Sarah.
V. 3. 4. After this he arose from his dead body, and spake unto the children of Heth, saying: I am a stranger and a sojourner with you; give me an inheritance burying with you, that I may bury my dead which is before me.
- the dead shall be mourned and lamented, but in such a way that one also
1616 D. V, 3VK-M8. Interpretation of Genesis 23:3, 4. W. I, 2420-2423. 1617
Keep moderation. "Over a dead person one is wont to mourn, but one should not mourn too much," says Sirach in 22 Cap. V. 10, 11. That is, you should moderate your mourning; for "he is at rest." If thou lose thy brother, father, wife, or kinsman, thou hast good cause to mourn, and shalt not be a rod or block to laugh at the dead body and burial of thy dear friends; for there is no time to laugh, and such a stony and iron heart displeases God. But still the mourning should be measured, so that you are not consumed by excessive mourning. It is indeed painful to be torn away from one's dear parents, spouse or children; for "the dead," says Sirach Cap. 22, 10, "have no more light," that is, they no longer enjoy this light and our company; but the mourning should be contrasted with that which follows in Sirach v. 11: "For he is at rest." The cause of mourning is that the light of man is gone out; but the cause of comfort shall be that he is at rest. Therefore shalt thou remember, Let him rest in peace: for I know that he is well. He is in no sorrow or calamity, but in rest he lieth and sleepeth, waiting for a better life. Therefore this is our comfort, that our wives, our children, our parents sleep, are not in such a place where they suffer pain and torture, but lie and rest gently and quietly in peace.
(42) When such horrible and terrible cases occur, as when David loses his son Absalom, 2 Sam. 18:33, who dies in mortal sin and is condemned, there is the most intense and severe mourning and heartache that one can have. And what else can you do in such a case, but to entrust the matter to God? But where there is a peaceful and quiet parting, there those who die and sleep lie in peace. And this is what Moses wants when he says: "Abraham arose" 2c. He has felt sorrow and sadness over the death of his dear wife, but has overcome such natural inclination and now thinks further about the burial.
- but it is also strange that he should have
He has never thought about Sarah, his own life and his son's life, nor has he taken care of how he would get something of his own and inheritance, except now that Sarah has died. And though it seems to be a vain thing to make provision for a place to sleep in, if it cannot be possessed, yet Moses tells this with special diligence, and makes more words of it than he usually does, namely, how Abraham bought a place for Sarah, not while she was still alive, but while she was dead.
44 Until now he has been a stranger and has not been able to change his difficult situation. But now that his wife has died, he is thinking of a place of his own to bury her. Before, when he was in the land of Canaan for seventy years, no doubt more of his household died, servants or maidservants, but he did not care for any of them as he did for Sarah. He buried some of his other dead in Gerar and some in Egypt, but here he is looking for a special, hereditary burial place.
- the word ger means a stranger with the Hebrews; as in the 39th Psalm v. 13. it says: "I am both your pilgrim and your citizen, like all my fathers." And St. Paul also speaks thus, Eph. 2, l9. "Ye are now no more sojourners or strangers" 2c. It means one who is a stranger and has come from another place. So Abraham was also a stranger, because he was not born in the land of Canaan, but came from Chaldea. The Hebrew word toshav means a stranger who is not a master but a guest and has nothing of his own in the country where he lives. Just as Christians are strangers and sojourners in this world, whose fatherland and inheritance is in another place. For according to the fleshly birth they come into the world from nothing; therefore they are strangers, and do not remain in the Wett, but leave the Wett. So we also are strangers, having been born again of the Holy Spirit through baptism and the Word, and walk here on earth as sojourners.
1618 V, 308-3IV. Interpretation of Genesis 23:3, 4. W. I, 2423-2426. 1619
(46) Therefore Abraham says, I come from a foreign land, and have nothing of my own here with you; I am a stranger to you in two ways; therefore I have no place where I may bury my dead. David diligently considered these words in the 39th Psalm, and it is also such a thing that is well worthy of being diligently considered. For such a great man with such a large household, almost four hundred men, excluding wives and children, had to wander so long in the wilderness. And if you count it right, he had about a thousand people. For where there are four hundred men, there are also so many wives and children.
Thus, this holy patriarch was led in a very strange way, which would be impossible in our time. For it is a miracle above all miracles that God fed and sustained him in foreign lands with such a large household, and that Sarah was able to manage and order it all. Therefore, Abraham's house government was no less miraculous than his church. He is a stranger and a sojourner with all his household, but he will undoubtedly have been uplifted and comforted by the promise.
(48) Furthermore, this text about the inheritance grave that Abraham bought raises a whole house of questions and strange thoughts among the teachers and in Peter Lombardus. For from this, in scholastic theology, cause is taken to dispute simony, of which they dispute in such a confused manner and disorderly, that such a trade is not worthy to be brought to light or to be thought of. And simony was an atrocious vice two hundred years ago, but the popes have barely kept the shadow of the same word, as Julius boasts of it in a dialogue of Erasmus.
But this is actually simony, when one buys and sells a spiritual office, good, gift or authority for money, as Simon Magus did. When he saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money and said, Acts 8:19 ff.
Power, that if I lay hands on someone, he may receive the Holy Spirit," thus desiring that if he had bought the Holy Spirit for money, he would have it in his power, and the Holy Spirit would do as he pleased. Therefore St. Peter punishes him severely and says to him: "That you should be condemned with your money, because you think that God's gift is obtained by money.
(50) From the same Simon this is called simony, which, as I said, is nothing else than when someone thinks, according to this Simon's example, that the gifts of God can be bought and sold for money. For Christ does not sell his gifts and grace, but has redeemed us for nothing and by pure grace.
(51) And this is the true and proper concept of simony, which the Cenonists have subsequently tortured in a strange way. For these words, "to buy God's gift for money," 2c., they apply to all that which men give to God. Thus they now call the income or interest of the church spiritual goods, because they are God's gifts, not given by Him, but that men have sacrificed and given them to Him: but is this not great blindness and foolishness? They drag by the hair the text from 3 Mos. 27, 9: "Everything that is given to the Lord is holy" 2c. Such, they pretend, are the gifts given to the church, as fiefs, gold or silver jewels and other goods, which were initially given to the churches to maintain the servants; but if one asks them whether such goods may also be bought or sold, they answer that one may not do so, because they are spiritual goods.
Now Peter understands such goods or gifts given by God to be active, not passive, that is, that one takes them from him and does not give them to him. The canonists mix and match these things, even though they do not belong together. And how could they teach these things correctly, since they do not respect the gift of the Holy Spirit, and in the simony and gifts given by God,
1620 D. V, S10-SIS. Interpretation of Genesis 23:3, 4. W. I. A2S-AW. 1621
that is, drowned in spiritual goods, as they call them.
(53) And I have often complained of the abuse of these words, "spiritual goods," "spiritual persons," as the papists call their clergymen: and I would gladly have the same words kept in their right and proper use; but we have lost them through such abuse, and are now called by the papists "spiritual goods," annual incomes, interests, houses, cities, and lands, which are most of all worldly. But this is a true spiritual man who believes and is baptized, whether he is a common layman or a person in church office. It does not mean a priest who has been anointed, anointed and consecrated to say sacrificial masses for the dead.
I teach you this so that you may know that in spiritual law there is a wicked abuse and an abominable blindness in the dispensation of simony. Among the canonists this is called simony, not where one buys the gifts of the Holy Spirit, but where one buys or sells the gifts and goods that men have given to God or to the church, as there are prebendaries, fiefdoms or benefices, cities and such other goods. As if someone wanted to sell a spiritual fief, as they call it, a parish or any other fief of an altar or mass: item, if a bishop takes money and ordains one to the priesthood for it. After this they also dispute whether one who has practiced simony and is ordained and consecrated by another who has also practiced simony is ordained and consecrated rightly. There are whole cargos, yes, whole seas full of books about such questions.
55 If this description of their simony remains true, then all papist bishops and buffoons are vain Simonists, and are all damned to hell and the devil. And do they condemn themselves, not according to evangelical law, but according to their spiritual law. The bishop of Mainz has given the pope twenty thousand guilders for the pallium; the bishop of Wuerzburg ten thousand; one of the bishops has given him a hundred guilders: now are they not
all Simonists? Therefore, the whole papacy is sunk and condemned to hell, because they all practice simony, not according to our law, but according to their own. But the canonists remain silent about this and do not want to suffer that we should punish them. But when our ministers and priests take wives, they condemn them and kill them. But what is this but sin above all sin?
(56) Four hundred years ago, if a bishop had punished anyone for these sins, no one would have had fellowship with him; indeed, he would immediately have been considered evil for such a deed: but now everything is for money. Furthermore, they command us to keep their canons and decrees, of which they themselves are quite free. They cry out against us that now the decrees and statutes of the popes are despised, yes, that even the church order is despised and destroyed: why do they themselves not keep such things? No one sins with them except the Son of God, and no one is righteous with them except the devil.
If only the pope were wise, and would recognize this benefit, that our teaching makes him free from his books and decrees, and absolves him from the vice of simony, because he only steals temporal goods, such as gold and silver, which are not spiritual goods, such as baptism, the gospel and the preaching ministry, none of which he seeks or steals, and which are nevertheless the right gifts of the Holy Spirit! They are also gifts of God, but only worldly, outward and bodily gifts.
58 Therefore we absolve the pope according to the right concept of this sin, in which he has put himself with his spiritual right. For he does not sell spiritual goods, which are rightly so called, for he does not have them, but sells offices, fiefs, and prelatures, and thus snatches to himself the goods of this world; but he does not sell the ministry of preaching, nor does he ask for it. Therefore he should not be accused of simony, but of theft and robbery, as Verres and Dionysius did, calling him a robber above all robbers, a thief above all thieves, a murderer above all murderers.
1622 2 V, 3I2-ĆI4. interpretation of Genesis 23, 3. 4. W. I. AW-ALU 1623
For his throat is filled with insatiable desire, so that he snatches after temporal goods for and for.
59 Simony is a spiritual vice and sin, as described by St. Peter, where money is taken for the gifts of the Holy Spirit and not for bodily gifts or goods. These two things are mixed together by the canonists, who are nothing but rough asses. For simony does not belong among domestic and worldly goods, but among the gifts of the Holy Spirit.
(60) But if they would reproach us that these bodily goods are attached to the spiritual, we answer that this is rightly said. For the rule of the house and of the world is bound up with the church, and this life cannot be maintained without food and drink; but are these all spiritual goods which Christians use?
61 Simony is when I sell a spiritual thing for money, which should be given for free. But a church, a tomb, and all other gifts given to the saints are not spiritual, but simply corporeal goods, and can be stolen, bought, and sold: but spiritual gifts we cannot steal, sell, or buy; for they are not ours, but of the Holy Spirit. Simony, however, would be if a church servant or priest did not want to teach or tell you about the forgiveness of sins and other benefits of God, which are presented and offered to us in the gospel, and wanted to deny you absolution, if you did not want to redeem or buy them from him for a hundred guilders.
In this way, the pope is also a true Simonist, because he offers God's grace and forgiveness of sins to anyone who wants to give him a certain amount of money. This is called selling a spiritual thing and the grace of the Holy Spirit, although it cannot be sold even if you want to give a thousand guilders or more for an absolution. For first of all the pope does not have it; then it is impossible that spiritual things can be sold; only that one can make a pretense to inexperienced people and pretend that such things are sold to them.
The gifts of the Holy Spirit and the blood of Christ are not for sale, nor can they be sold, except in appearance, according to the choice and will of men. When the pope says that he who brings five pennies can redeem a soul from purgatory, this is really simony, but it is not true. For the redemption of souls from purgatory does not follow, although the money, buying and selling is there.
(64) So he made up that he had the power to forgive sins. He snatched the keys, sold forgiveness of sins, promised people that he would deliver them from hell and purgatory, but only took away the money and left the poor souls under the power of sins, hell and the devil.
This is actually simony, namely, selling the gift of the Holy Spirit, which no one can receive other than for free. One may well offer it for sale, but one cannot sell God. For that which has the name and appearance of being sold does not follow such a simonean purchase or exchange. Thus simony is an impossible thing in respect of the things, but in appearance and color it is very mean. For the name of the Lord is profaned and sold by it; but it is nothing else but a vain pretense and pretended pretense.
(66) Therefore, in spiritual things, the pope is a true Simonist, selling forgiveness of sins and righteousness. In temporal goods he is a church robber and thief, who would sell the Lord Christ Himself if he had Him in his hands and power, as the Jews had Him; for he does not lack good will at all. Simony of this kind also occurred in the monasteries, both on the part of the buyer and the seller. For whoever gave a hundred guilders, four beggings were held for him in the year. Thus the whole papacy is the devil's church, full of theft, theft from the church, and unspeakable abominations and blasphemies.
But here a question arises: Whether a preacher or church servant may also take emergency maintenance for his office? There-
1624 L.v, 31S-S17. Interpretation of Genesis 23, 3. 4. W. 1, 24SI-2434. 1625
I answer that it is quite proper for him to do this, as otherwise a poor man might take a gift. If I had the power or authority that no one could be absolved of sins, for he had previously listed several florins for me, I would bring all the goods of the world to myself in one day. But this is not proper and the pope has done such a feat out of devilish audacity and sacrilege. We are commanded to teach, comfort and absolve all who accept and believe, and they all receive such goods from us for free, according to the saying of Matth. 10:8: "For free you have received, for free you give.
- As Christians enjoy the ministry of preaching for free, so they should also feed, maintain and protect the servants for free, give them food and clothing; as St. Paul says Gal. 6:6: "He who is taught by the word gives all good things to him who teaches him"; item 1 Tim. 5:17: "The elders, who are well instructed, are counted worthy of double honor; especially those who labor in the word and in doctrine. And Christ himself says Matth. 10, 10: "A laborer is worthy of his food." Item, the Lord says in the prophet Isaiah Cap. 49, v. 22, 23, that the princes and kings of the church will give gifts. But these gifts are not payment, buying or selling. For we need daily sustenance, food and drink, but this does not pay for absolution, for who could pay for it? What are a hundred or a thousand florins against this immeasurable great gift of the forgiveness of sins?
(69) If we therefore take our food from the community, this is not a payment that should be considered equal to this gift, which is so great and expensive that it could not be paid for even with the whole world's goods. But since such a great and abundant gift cannot be distributed in any other way than through people, who must have food and sustenance, it must be nourished and maintained. But this is not payment for the gift, but for their toil and labor.
- there is another question with the canonists, namely: if a church servant of
If he had saved two hundred guilders from his work, would he not buy a field or an inheritance for such money? And they say that he may not do so because it is a spiritual good. But I say freely that he may well do so, for it is not spiritual goods, although the person administers and distributes the spiritual gifts.
Therefore the canonists err very shamefully, and do not know what simony is, but mix spiritual and corporal goods among themselves: and they themselves, according to their right and their own conscience, are great and excellent simonists, stealing, robbing and devouring the goods of the parish priests and the churches, and are worse than Verres and Dionysius, and divide the right spiritual goods for money like a robbery or booty. And yet just such people may arrogate to themselves the rule over the whole world, as well as the judgment over our doctrine and God's word: command us to be obedient to the pope, when they themselves neither understand their own statutes and bylaws nor ask anything about them.
Lyra recently remembers this disputation and simply wants to escape by saying that Abraham did not buy a grave, but only a place for burial. But such a thing is sophistical and fraudulently spoken, as they themselves confess. He did not buy a grave, because there was none there yet, but he could have made it where he wanted.
This example also teaches that the dead should be buried with special honor and discipline for the sake of faith and the hope of the future resurrection. Before the time of the martyrs, the Christians had burials in all fields, gardens and houses: but afterwards there was greater respect and discipline, since special places and churchyards were decreed for burials; just as among the pagans, too, fine ceremonies were held at the burials. Therefore this should be much more so among Christians for the sake of the article of our faith in the resurrection of the flesh, so that it should not have the appearance and appearance that we die and are buried like horses and donkeys.
1626 D V. 317-319. interpretation of Genesis 23:3, 4. w. i. 2434-2437. 1627
74 What now follows, goes almost everything on external discipline and customs, except this only, that Abraham says: "Pray me a hereditary burial with you" 2c. For that which the text in Latin has, jus sepulturae, a right to burial, is not in the Hebrew, and wants to say to Abraham only this much: I did not want to desire a foot wide in this land and during my life, but only desire a place where I may make a pit and prepare a grave for my deceased Sarah. The whole land was promised to Abraham and belonged to him by all rights as his own; yet he did not have a foot wide in it, but is a stranger and dies with his Sarah in his own land like a stranger.
The prophets and apostles looked at this with spiritual eyes and a little more diligently than others have done. For the fact that Abraham, who is the Lord of this land by God, is a stranger in it with Sarah and his son Isaac, is indicated in the spirit and means that we are all guests here on earth and live here as in misery. For this is what St. Paul says in 2 Cor. 5:6: "While we dwell in the body, we are pleasing to the Lord." But if we dwell in the body, which is really ours, and are strangers, and our life in this body is nothing else than a pilgrimage, how much more are the goods which we have for the sake of the body, as fields, houses, money, 2c., nothing else but strange things and pilgrimage! The body is like a dark dungeon, in which the soul lies locked up, as in a dungeon and in a pit; therefore our one half is like nothing and a carrion, lying in the grave and stinking.
Therefore, it is clear enough from this that the patriarchs drew out and looked at the right core of the promises, and did not just touch the bark externally. Thus Abraham understood that the promise given to him included the right fatherland and the right true life, namely, the life to come, which is better than this, which is not a servitude and prison of souls. So, since David says in the 39th Psalm, v. 13, that he is a stranger, one might wonder why he is a stranger.
when he was a great and mighty king in Israel and had the promised land in his possession? But he esteems it very little, and has in his heart and before his eyes another dwelling place much better, which those do not esteem, who in this life, as if the eternal one would not come after, practice robbery and shameful usury.
Oh, what a fleeting and futile honor and hope it is to have the goods and riches of this world, when no man can be sure of his life for a moment! How we all, and each one in particular, feel, see and understand this, namely, that we drag ourselves along with such a body, which is half a carrion and already a dead thing: and yet there are many of them who think that this life is the best and will last forever. This can be seen from the fact that people are so very eager and cannot get enough of gathering together as much money and property as they can and may, whether rightly or wrongly. But why do they do this? Because they are in the devil's exile, and go astray, caring and worrying only about temporal life.
(78) The faith and patience of Abraham, who waited for another and eternal dwelling place over the promised land, are praised here. He wants Sarah to be buried in the land, so that she may be raised from death with Christ when he rises. However, he wanders in his own land as in a foreign land: God does not give him a foot wide in it, nor a burial place, but he buys a place from those who live in the land for his money. Therefore he did not strive with shameful lust and addiction, as if he wanted to collect a lot of money and goods, as if he would remain eternally in this life; but his whole heart was set on the promised Christ, on whom he primarily looked in the promise, and he waited with joy for him to come to this earth. Now follow other pieces of outward conduct and good manners, but they are very glorious and useful.
1628 V, 319-321. Interpretation of Genesis 23, 5. 6. W. 1, 2437-2441. 1629
Third part.
Of the benevolence of Abraham and the Hebronites, and of Ephesus' bounty.
V. 5, 6: And the children of Heth answered Abraham, and said unto him, Hear us, O Lord. Thou art a prince of God among us, bury thy dead in our most honest graves; let no man among us forbid thee that thou bury not thy dead in his grave.
- Moses makes a lot of words in the description of this condition and trade; but the Holy Spirit does this first of all in honor of the famous matron Sarah, who is a mother of all patriarchs, prophets, as well as of the most distinguished princes and kings, the like of which is not found in any histories. Therefore, no funeral is described in the holy scriptures as glorious as Sarah's; indeed, this is how Christ wanted his old mother to be buried honestly, as she was also worthy of it because of her virtues. For she governed her household in discipline and godliness, was an abbess far more glorious and excellent than ours are now, in external and domestic matters, with which the abbesses of the nuns in convents are not only not to be compared, but are even contemptible and unrecognizable. For what are they, if one wants to compare them with Sarah, who is the mother of the most excellent and famous princes and kings, and who ruled her house and all that belonged to it so praiseworthily during her life? But what are the works of the abbesses, which they do in the monasteries, but an abominable idolatry?
80 Because, as I said, this text here belongs entirely to the outward life and good manners, one should first notice the example of courtesy and respect in this people. For there shines out of their words, customs and gestures a wonderful kindness, which would be hard to find in our time among the old or the young. For thus they address Abraham: "Dear Lord, you are a prince of God among us" 2c. This is a great, excellent honor, which the same people show to Abraham.
are lords in the land and hold the same by divine right.
81 After this, consider the special composure and humility of Abraham's request. For I consider that Ephron, of whom it will be said hereafter, was a prince of Hebron: to him he does not go immediately, but first addresses those who were under him, and humbly seeks their favor. And the Holy Spirit did not want to pass by such behavior, so that he would show that he wants to have such virtues and that he respects them greatly. For this reason he holds such examples of great people before us, so that we should learn that reverence, discipline and comportment of one toward the other is necessary, and that God is pleased that one should be at the will of the other, and as St. Paul teaches Rom. 12, 10, one should precede the other with reverence, and Phil. 2, 3: "Through humility, one should esteem the other higher than himself.
So this description, for which Moses uses so many words, is not in vain. For we are not born swine, asses, logs, or sticks, but were created to lift up our faces and raise them to heaven; and God has given man a rational soul that can understand the difference between honor and dishonor, that he may know what is good and praiseworthy in other men and show them due honor for it. Therefore, a rough, rustic and animalistic life is not befitting for a Christian, as is seen in the rough and wild customs of our people nowadays.
- and especially our country here has such people, who are quite ill-mannered, without all discipline and politeness, that one would like to say that peasants, burghers and the nobility in these countries are more like sows than people: there is no kindness or gentleness about them at all. Therefore, I often wonder why God first revealed the light of the Gospel to such naughty, coarse and wild people.
The poets fable that Ulysses once lost his companions, and that they all
1630 V. 321-323. interpretation of Genesis 23:5, 6. w. 1:2441-2444. 1631
have been transformed into sows. It seems that such a transformation has also happened to our people. Although there is less danger in the case of coarse, rustic people, if such vice spreads and gets among the teachers of the churches, who ascribe everything to themselves for the sake of special gifts, and through clumsy and rustic hopefulness despise all others with whom they should deal kindly and love them, then it is a great pity and ruin of the church.
Therefore learn from this example how you should govern your life, so that you may become accustomed to be kind, humble and respectful toward everyone. For this reason Moses so diligently and in so many words sets before us Abraham's example, who with the utmost humility and modesty asks that a place in the land be sold to him, and does not press for it unreasonably and impetuously. Although he seems to do this because of necessity, since he is a stranger there, he has also had cause, after he has been adorned with such great virtues and gifts, that he might well have exalted himself somewhat because of this. But he forgets all these gifts and addresses the people of Hebron respectfully and kindly; and they greet him again, even though he is a stranger, as a gentleman, and reveal in their words and gestures a special kindness and benevolence toward him, forgetting even their right and dominion in the land, which they might well have used against a stranger and a newcomer.
These are true good works, and even though they are worldly, they should be held up against all the dreadful self-chosen works of the monks, who only make a point of captivating young people into their order and accustoming them to unskillful and abominable humility, which is not at all like the conduct and life of honest and holy people: on the other hand, young people should learn humility, courtesy and reverence from this text and example of Abraham and the people of Hebron.
(87) Notwithstanding that the hypocrites despise these works as evil and wicked, as Witzel the apostate also did, saying that we teach such works,
which would be too mean and worldly. But if you ask them what else one should do, they say that one should go to the churches, roar like an ox in the choir, and pray the Torahs or rather murmur them. But this and other such examples clearly punish their hypocrisy, because the Holy Spirit is not shy about telling and praising such external and worldly works so precisely.
It seems that God graced and adorned Abraham and his church with special prestige and glory in the eyes of the Gentiles at that time: as with King Abimelech above, who allowed Abraham to use the land and thought much of him, even though he had nothing of his own and had to give way again after the death of the king. So the people of Hebron, who were pagans, honored him and called him a prince of God. This shows that they have heard the sermons of Abraham and have believed in the God of Abraham. For in the place where the holy patriarch was, he produced much fruit by word and spirit, by teaching, admonishing and punishing, and through his preaching the Gentiles heard and saw the great deeds of God, wherefore they also believed and were saved. Therefore they honored him as a lord, as Sarah calls him her lord, and called him a prince of God.
It is a great blessing and a gift from God when princes have such guests with them, recognize God and Christ in them and hold them in honor, and the guest and priest also does in his office what is due him, namely, that he teaches Christianly and faithfully. This grace and benefit is very rare, that pious God-fearing priests or teachers have a safe and quiet place where they can teach and preach quietly, and is a special grace of God, which the devil, as a great enemy of the word and the blessedness of men, always hinders and destroys.
Where there is such unity that the princes of the land honor the ministers of the church for preaching God's word and spreading the holy treasures,
1632 L. V. 3W-Z". Interpretation of Genesis 23:5, 6. W. I, L444-2E. 1633
protect and nourish them, there one may truly say that there is the real paradise.
- But where the ministers of the church are despised, mocked and trampled underfoot, as happened to Isaiah and other prophets, as Isa. 57:4 says: "Over whom will you open your mouths and stick out your tongues," since they taught in the best and most faithful way, then there is certainly a sign of God's wrath and that there is great misery and misfortune. For this has never gone without punishment, where such great grace, shown to men by pious, godly servants, is despised.
(92) On the other hand, the wicked and the perverse priests are generally more fortunate, for the princes are obedient to them, willing and ready to do them all good: as your pope has subjected all kings and princes to him, showering him with all kinds of benefits, serving him not only with their possessions and goods, but also with their bodies. But for such benefits he has shamefully seduced them, won them over to the devil and brought them to him.
Today, praise God, the ministry of preaching has been cleansed and swept clean of all kinds of error and idolatry, but how is it received in the world and how is it dealt with? It is blasphemed, rejected and, as it were, trampled underfoot, and the church servants are strangled for this purpose.
- By great grace, God has granted us an inn under the Most Serene Prince of Saxony, as under Duke Hans Friedrich, Elector, and his brother Duke Ernst: but as gracious, favorable and benevolent as the princes show themselves to be toward us, there is so much horrid hatred, disfavor and contempt on the part of those of the nobility, the officials, burghers and peasants; who, if it were in their power to do what they would have liked, would have driven us out of this dwelling and inn long ago.
95 Therefore I say that there was a wonderful fear of God, reverence and kindness among those in Hebron toward Abraham, whom they recognized as such a guest that could make all the inhabitants and citizens of the place rich, not with money.
They do not expect him to be full of good things or goods, gold or silver, but with heavenly and spiritual gifts, namely, that he could show them the way to salvation and redeem souls from sin and hell through the word, and in sum, that he would be full of all kinds of goods and blessings. For this reason, they gladly receive him, love him and obey him, just as he found such favor with King Abimelech (Cap. 20, v. 15).
96 Now it is an honorable and very glorious title, "a prince of God," which the people of Hebron give to Abraham: not that he was their sovereign, or that he ever had authority over them, but that he had at home in his house a large household, that is, over a thousand men. Therefore they call him a prince of God, as one who rules over very pious and holy men in his house. As if they wanted to say: We do not have such a faithful people, such holy, obedient and humble servants as you. Your principality is a divine principality, which makes the people holy and pious.
It is truly a special gift of God when princes govern their subjects wisely and well, and the subjects are obedient in turn. For God provides both, namely, a seeing eye, that is, a righteous teacher, bishop or authority, and a hearing ear, Proverbs 20:12, that is, obedient subjects and listeners. Where there is a lack of these, there is an evil regime and things go badly. For it is not enough that you are a hearing ear, but have not a seeing eye; and again, that you are a seeing eye, and have not a hearing ear. With the people of Hebron Abraham was the seeing eye, that he taught them and governed his household, and they were the hearing ear; therefore the word there brought forth abundant fruit.
But if the eye does not see, as the pope is a blinded and cursed eye, and the ear nevertheless hears, as we have hitherto listened to and accepted his human statutes "with great eagerness", there is the most certain way to perdition and eternal death.
- we have today the seeing
1634 L.v, 325-327. interpretation of Genesis 23:5-10. W. l. 244"-2449. 1635
Eye, that is, the pure doctrine of the Word, but we find, alas! no listening ear; for our doctrine is despised, yes, it is horribly blasphemed. Wherever these two things are together, God Himself has done it, and it is a divine miracle of which God and the angels in heaven rejoice.
The other proof of the favor and kindness these people show Abraham is that they show him the place for burial. Go, they say, where it pleases thee, into the garden of the prince, or of any princely council. For it was customary among them that each one should bury his dead in whatever place he pleased. For this reason, we have allowed you not only the common burial, but one of the most special and most honorable.
This is truly excellent reverence, which they undoubtedly learned in Abraham's church, who instructed and taught them in the spirit, and also made them outwardly fit and chaste according to the flesh. They also add to this, saying, "No man shall forbid thee among us to bury thy dead in his grave"; thou shalt be at liberty to choose which place thou wilt.
B. 7-10 Then Abraham stood up and bowed down before the people of the land, that is, the children of Heth. And he spake unto them, saying, If it please you that I should bury him that is dead before me, hear me, and pray for me against Ephron the son of Zoar, that he give me his twofold cave, which he hath at the end of his field; and he shall give it me for money, as much as it is worth, among you for an inheritance. For Ephron dwelt among the children of Heth.
First of all, Abraham stands up before the Hebronites as the elders and noblest, for he believes that they should be honored as lords of the land, and he does so justly and rightly. For our Lord God did not create us to be proud and hopeful, hard, unreasonable, unreasonable and coarse, rude people, but that one should show honor to another. So, when I tell the world
If I show honor to the authorities or to a priest and church servant, I do not honor him as a brother among the other brothers, but as a person ordained by God. In the same way, one should honor honest matrons, virgins, and especially parents and disciplinarians, not for their sake, but because they are God's creatures and God Himself is honored in them; as Augustine says: You should honor God one by one.
After that Abraham bows down before the people of the land. Here a distinction must be made between bowing down and worshiping. For, first of all, it happens when one falls down with the face or with the body on the earth, and attacks its feet, before which one thus bows down. This is the highest bending down or worshipping that is due to kings and princes. And so the Sunamite holds Elisha by the feet, 2 Kings 4:27, and Peter also fell at Jesus' feet, Luke 5:8. Secondly, it happens when one bends the knees or falls down on the knees. Thirdly, when one bows his head and holds one by both hands.
(104) Therefore bowing down or worshipping in this place actually means the offering of the body, which is done either by bowing the head or falling on the knees, or by falling on the face, according to the custom in every country and among men in every place, or according to the dignity and status of the one before whom one bows down or whom one worships; for it is not worshipping in the spirit, of which Christ says John 4:24.
Abraham stood up, not lying on the ground or bending his knees, but he bowed his head and perhaps took their hands, holding them and kissing them at the same time, which was customary among the same people. And these are fine, honest customs of humility, reverence and courtesy, which should be held up and praised especially to the young, so that they may also learn to get used to them, and discard the coarse, wild customs and gestures, which are very common.
(106) Abraham will no doubt have had other reasons for showing such honor to the same people, namely.
1636 L. V. SL7-SN. Interpretation of Genesis 23:7-18. W. 1, 2449-2452. 1637
Not only because they were the people of the land, that is, the lords and inhabitants of it, but also because of the fear of God and all kinds of virtue that he inspired in them. How long they remained so pious cannot be known, but it is known that almost all peoples in all countries did not remain in their discipline and good manners, virtue and respectability for more than twenty years; and all histories, both of the Gentiles and of the Holy Scriptures, testify to this.
For when men are once brought to the knowledge of God and to good honorable manners, they remain in such piety and good manners for the longest twenty years; for they are gradually corrupted again, so that they fall into contempt and overindulgence of present things, until afterward they fall into abominable sin and disgrace. Read the histories of David, Solomon and all the kings, and also of St. Augustine. Yes, look at our time too: does not experience teach us now that the beginning of the heavenly teaching was sweet and very pleasant to everyone? Now, however, people are getting more and more tired of it and disgusted with this loose food, as it is written about the Jews 4 Mos. 21, 5.
(108) Thus the Hebronites were good, pious and godly people in Abraham's time, but afterwards they were destroyed in Moses' and Joshua's time, after they had lost the right divine teaching and had also abandoned discipline and respectability. Moses also told the same story about the Sodomites (Cap. 14, 21), who were also pious for a while after Abraham saved them from the great danger and drove away their enemies; but after seven years, such great shameful deeds took over among them that they were burned with fire and brimstone from heaven and destroyed.
109 And our Germany, according to the great light of the gospel, is almost possessed by the devil. The youth is impudent and wild and will not let itself be drawn; the old are afflicted with avarice, usury, and many other sins that cannot be told. So
we thank God for the word of grace and for His only begotten Son; as Moses also complains about the Jews, Deut. 32, 6: "Do you then thank the Lord your God, you foolish and foolish people? Therefore it is no wonder that great punishments and all kinds of misfortune follow; but it is the way of the world that it must be so. While we have time, let us do good, Gal. 6:10, each in his profession, that we may study the Scriptures and practice good morals, while the doctrine of the gospel still goes forth and shines before us, as Christ exhorts Jn. 12:36, "Believe in the light while you have it. For the devil does the opposite, and at all times brings his cunning and darkness upon the necks of the unwary by force.
V.10-18. Then Ephron the Hittite answered Abraham, that the children of Heth should hear him before all that came in and out of the gates of his city, and said, Nay, my lord, but hear me. I give thee the field, and the cave that is therein; and I give it thee in the sight of the children of my people, to bury thy dead. Then Abraham bowed down before the people of the land, and spake unto Ephron, that the people of the land might hear, saying, If thou wilt let me have it, I pray thee, take of me the money for the field, which I give thee, and I will bury my dead man there. Ephron answered Abraham, and said unto him, My lord, hear me. The field is worth four hundred shekels of silver, but what is that between me and you? Just bury your dead. Abraham obeyed Ephron, and weighed to him the money which he had said that the children of Heth heard, four hundred shekels of silver, which was common in the purchase. So Ephron's field, wherein is the twofold cave, over against Mamre, was confirmed unto Abraham for his own possession, with the cave therein, and with all the trees of the field round about, that the children of Heth looked on, and all that went in and out of the gate of his city.
110 Ephron tries to persuade Abraham to take the field without money, as a gift. What is, he says, between me and you
1638 n. V, 329-331. interpretation of I Moses 23, 1020 . w. I, 2453-2458. 1639
You are a prince of God, so I am rich; what good can it do me if I sell the field for four hundred shekels of silver? This is a fine and praiseworthy tribute to the prophet and teacher; but Abraham has refused to do so, and wants to buy the field for his own money.
(111) For he thought or said: I know that you are good, pious and upright people, but I have experienced other people's inconstancy in other places and have learned to be a little more careful. In Egypt and in Gerar, I felt the favor and honor of many people, but I was finally cast out: I did great good to the Sodomites, but they thought little of it and finally thanked me badly for it. So if I took this field as a free gift, perhaps your descendants after your death would forget about your kindness and gifts, and take it from me again by force, and dig up my Sarah and throw her away. For because we are strangers and in a strange land, they would say, as the Sodomites said to Lot in 19 Cap. V. 9: "Thou art the only stranger here, and wilt thou reign?" Therefore I will buy him, so that your descendants will have no right to demand him from me again.
Behold, how wisely spiritual men deal with one another even in outward worldly things; not as the monks, who compose spiritual works alone, that they may go about, when all their works are altogether carnal. But the righteous saints live in the world and deal with worldly affairs with great, whimsical prudence; they are reverent, kind, prudent, careful, and prudent in all civic duties.
He bought the field before and in the presence of all the citizens, so that, as Moses says, all who went out and came in at the gates of his city were watching; they were all there as witnesses that this field was Abraham's and all his descendants' for and for. For at that time it was not yet customary to give handwriting or letter and seal to each other.
(114) Now this is another virtue of Abraham, namely, prudence, that he may deal with men, whose descendants are apt to be inconstant and fickle; as is commonly seen in all generations, as in David's, Solomon's, and other excellent men, that the children seldom imitate their parents' manner and virtue.
115 Abraham's request was also quite modest. For he wanted to be satisfied with a part of the field, for example at the back in a corner, which would not have been in a convenient place, but which could not have been used in any other way; Ephron, however, grants him the whole field and not only a corner, then also the cave, which is in the same field, and he himself moves to another plot or field, of which he undoubtedly had several.
But Abraham paid the four hundred shekels of silver, as it is customary to buy and to sell in the marketplace 2c. And these words are repeated again in the text, "that the people of the land listened," that is, that the people heard, witnessed and confirmed the contract or purchase. From which example we are to learn that one should deal wisely and cautiously with people for the sake of their descendants, who are fickle and can easily change their minds; but with those who are present one should deal kindly, honorably and humbly.
How the twofold cave was formed, one cannot know. I think that two caves were wide enough, so that Isaac and Jacob and their wives were buried in the same place.
V. 19**,** 20 After this Abraham buried Sarah his wife in the cave of the field, which is twofold, over against Mamre, which is Hebron, in the land of Canaan. So the field and the cave therein were confirmed unto Abraham for an inheritance burial of the children of Heth.
So far Moses has described the death and burial of Sarah in many words, so that they are a beautiful, glorious teaching and excellent examples of good manners;
1640 " v.ssi. vi, s. 4. interpretation of Genesis 23, 19. 20. cap. 24, 1-4. w. i. m"-24so. 1641
For the Holy Spirit, in addition to the great, high, and glorious virtues of faith, hope, and love, praised in Abraham also the outward virtues, namely, his reverence, humility, discipline, temperance, and equity; so that in the one Abraham there is found a great number and multitude of all virtues, whether they be spiritual or worldly and domestic virtues, which one would seek in him. About his faith nothing can be found that is more excellent: but how great is also the love that he had for the sodomites? Item,
How great was his patience as he wandered in misery? How great reverence, fairness and weariness can be seen in him toward those who were masters in this land? For he does not want to take the field for free or as a gift and be burdensome to the inhabitants of the land. Therefore, the whole doctrine of good morals and honorable conduct could be better learned from this than Aristotle, the jurists and the canonists have taught it; so that it is not in vain or useless words that Moses has described all this so extensively.
The twenty-fourth chapter.
First part.
How Abraham gives the household to Eliezer and seeks to marry his son Isaac.
V. 1-4. Abraham was old and well-born, and the LORD had blessed him in every way. And he said unto his eldest servant of his house, which was the head of all his goods, Put thine hand under my thigh, and swear unto me by the LORD God of heaven and earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell; but that thou shalt go unto my fatherland, and to my friendship, and take a wife unto Isaac my son.
So far Moses has brought the history and the life of Abraham up to the part, which is used to be the last in this life, namely, up to his testament, which Abraham will now make. And now the father has this some care, that he may be anxious how he may promote his son to the marriage state, and have offspring, which were promised to him. Therefore this whole chapter belongs to Isaac, whose marriage is described in it.
The first teaching, however, is very clear,
concerns the service of parents to their children, and again, how children should also show themselves godly and obedient to their parents, if they want to take up the marriage state. This doctrine, as it is common nowadays, is also very annoying, because such service and obedience, which parents and children should practice toward each other and which is commanded by divine and worldly laws, has almost been extinguished and abolished by the wickedness of men. And since only now we want to bring such love and obedience back into pregnancy, and teach the people that the betrothals, who happen without the knowledge and will of the parents, are not allowed, are also not valid or can last, we must invite many people's hatred upon us, and let ourselves be blasphemed and scolded about it.
(3) For the papal canonists are hard against us, and in this case our jurists, whom we have as irreconcilable adversaries, as rejected and deadly enemies in the whole world, hold it with them quite splendidly. Although this doctrine is therefore not almost pleasant, one must nevertheless not cease to confess and defend the truth; for we have here a clearly beautiful example of our opinion, although no law is made here. For there is a lack of
1642 k. VI, 4-6. interpretation of Genesis 24, 1-1. W. 1, 2tM-2463. 1643
We are otherwise lacking in testimonies and proofs of good laws, and not only of divine ones, but also of those which are deduced from the sources of natural law, as is the case with secular laws and civil rights. We have on our side the examples of Scripture, the written laws and rights: why then do the jurists and tongue-thrashers persecute us?
(4) Therefore let us arm ourselves with the holy Scriptures against their obdurate wickedness; for this they are wont to boast of to their hearers: They could not depart from their canons, and in this matter pronounce judgment from our writings, which they scornfully and ignominiously call canons, as if we were devising or setting up something new and out of our own heads. We have on our side the will of God, natural reason, the examples of the fathers and civil law.
(5) And they know this well, but will not be admonished and punished. But it is not to be suffered that they seduce and mislead the hearts of young people with their so shameful and unfounded pretensions; and we will never suffer that their ungodly, shameful and wicked canons, which are so radically contrary to God's word, should command us in this. I therefore make this admonition, so that God-fearing young people may prepare and guard themselves against their falsification and blasphemy.
For what wickedness is this, that one knows the truth, and yet says: I find differently written in my book, therefore I must also judge differently; regardless of the laws, the civil right and God's word, which even conclude and judge the contradiction. Are people to be deceived and led around by the nose in such a way that they must regard as certain and right everything that the canonists ungodly recognize and pronounce as right according to their canons? This is a wicked nonsense, which is also utterly contrary to the reason and common sense of all men. They confess that they know very well that this opinion of ours is Christian and honest, and
But against their conscience and against the known truth they speak a different judgment in this matter, namely because it is written differently in their books.
(7) In the same way, I would like to say that I have become a doctor in scholastic theology, but I find many things in the Bible that are contrary to this theology; nevertheless, I would like to follow the Cardinal of Cammerich, although the Holy Scripture teaches much differently: who would suffer this and not curse and condemn such doctors? The Cauonists, however, indicate that they carry great hatred in their hearts against the Holy Spirit, because they have the spirit of the pope in their hearts, and such their malice finally gets to the point that it becomes a public blasphemy. Against such insolence and wickedness, which is not human, we should arm ourselves and strengthen ourselves with the Holy Spirit, and should only freely despise them. Let him who has hitherto erred with them learn that he may understand the matter better, and follow those who speak better of the matter and teach rightly. And when thou seest the seducing canons, thou shalt say, Hear thou, papal law, thou shalt yield to the truth of the Holy Ghost.
(8) This is why we are dealing with this text, although it is annoying that Isaac does not take a wife where he desires, but he is forbidden by his father to take a concubine, and the father himself takes care that he procures a wife for his son. But the son obeys his father with the highest will and obedience.
(9) For daily experience bears witness to the fact that the clandestine engagements that take place in the corners are a cause of much great misfortune, daily strife and strife; in addition, false oaths, murders and deaths follow from them, and finally, a terrible disruption of the churches and the secular regime follows from them. So the canonists do nothing else but tear the church apart and mislead the whole world for the sake of their foolish and clumsy canons. But shall we now suffer that
1644 2- VI, 6-8. interpretation of Genesis 24, 1--4. W. 1, 246S-246S. 1645
they introduce so much unhappiness into our churches and world regiment? This should be suffered by the devil and no one else. Yes, I will banish all these lawyers and doctors before we suffer their ungodly opinions and pretensions in our churches.
(10) For behold, how vain and loose are their reasons, on which they stand, that they say, I cannot judge otherwise, because it is not otherwise written in the canons. In the same way, some Turk or Mahometist might also argue and conclude: I cannot accept the Gospel, because it is not written in my Alkoran. Thus a Jew will not be converted to the Christian faith because the same faith is not taught in the Law of Moses. The Romans and Gentiles could also have excused themselves for not accepting the gospel, because there was nothing about it in their books. If all that is true which is written in the books of the canonists, and that alone, but all that is false and wrong which is not taught in them, we must throw away the other books.
(11) But let the honor and glory of the married state move us to speak and teach of it thoughtfully, chastely, and Christianly; for it is not a small thing, but a heavy and great thing in the whole world. For it is the origin of all things that men have, and of the whole human race, and this whole life has nothing more excellent nor more glorious; therefore let it be spoken of with great fear of God, and from important and constant reasons, proofs, and causes; for otherwise, alas, this estate is sufficiently obscured with the lust of the flesh and shameful immorality.
For this reason, one should look at God's will above all things. God wanted it that way, ordered it that way and established it that way. We should not seek our honor from it, much less revile God's order. And experience itself also shows that it is not a joke or a game to become married. In the first year everything is delicious, cheerful and merry; one spends the same time laughing and loving; but after that, when all the
When you find misery and wretchedness in your life, it is necessary to take comfort in knowing that it is certainly God's will that we should live in this state, and that God Himself should join man and wife together in it; so that you may certainly conclude in yourself: This woman is my wife, whom I have taken in marriage, since God Himself has willed it, by testifying to His pleasure in it, and the angels have also granted it. After that, you shall also ask God for help, so that he will assist you from heaven. And then you will be able to overcome the most difficult danger and hardship. The canonists make a cold definition or description of the marriage state, since they say: The marriage state is where man and woman are joined together according to the law of nature. This is a poor and weak description, for which reason they are unskilled in deciding this controversial business of betrothal, for they do not consider how this is such a great thing.
Theology describes the marriage state differently, saying: "The marriage state is where a man and a woman are joined together so that they cannot be separated again, not only according to the law of nature, but also according to God's will, pleasure and good pleasure, that I may speak thus. For the will and approval and pleasure of God covers the wretched shame of fornication, and turns away the wrath that follows such sin and lust. And in such a way one acts from the marriage state with due reverence.
(14) The pope does not understand anything else about it, because where two of them run together, and one says to the other: I am yours and you are mine, that should be the marriage state. But he does not think that God is pleased with it, wherewith the married couple shall comfort themselves, and how husband and wife shall be instructed to use the heat of fornication moderately, and how they shall govern children and servants. Item, from the divine blessing; and after that, how the husband is to bear with the weakness of the wife, and how she is to bear the danger and displeasure that comes about for the sake of the children, and unrighteousness.
1646 u. VI, 8-10. interpretation of Genesis 24, 1-4. W. 1, 24W-246S. 1647
or the burdening of evil neighbors. He only looks at the shameful mixture of the flesh, which he calls the bond; but to the promise and order of God he pays no attention at all.
For this reason, Christians should be admonished and armed against such poisonous serpents, who praise their canons so highly against divine truth, and reject and destroy this right papal reason that they claim it is written differently in their canons and decrees. However, in this way they definitely judge our doctrine. They confess that they know very well that our doctrine is the true, pure gospel, and yet they pay no attention to it. Bishop Albrecht of Mainz used to say that our doctrine was founded in the Holy Scriptures and was the right truth, but he would not and could not accept it. This is also what the canonists do. For they say that this sentence, in which secret betrothals and marriages are condemned, is right and true; but since the canons are against it, such an opinion must be rejected.
(16) These are abominable words, and I had never imagined that in my life I would hear such words, or that any man would be allowed to speak such abominable blasphemy, namely, that he would hear the truth and understand it well, but nevertheless deny it for the sake of some people's uncertain and unfounded opinion. Is this proper for a pious, sincere man? Yes, it is not due to a Turk or a pagan.
(17) A pious man may well be deceived and fall, if he has been led astray by other people's error; but when he is admonished, he recognizes his error and corrects himself, rejects and condemns his erroneous opinion. Therefore, I will never admit or defend the error and foolishness of the canonists, but rather consider the canons and the pope himself to be wrong; since even imperial law holds the contradiction and something more honest of this order of God.
18 Therefore this history is to be remembered well. Abraham, since Sarah, who had given him his
He then considered how he could arrange and order the household in a different way; for such a household needs such a Sarah, or it must be ordered in a different way. For this reason, he orders the entire household to his oldest servant and makes him master of it. The good, pious old man had previously placed the entire burden of the household regiment on his dear wife Sarah; now that she has died and he has had to bear the burden himself, he places it on the servant until he can again look for a housemother, namely, his son's wife.
019 Therefore, when Sarah died, he laid aside the whole rule, not wanting such a heavy burden to be upon him in his old age, though he took a wife afterward. Therefore he thought of a person who would be able to govern the household; but now he uses his oldest servant, who has governed the household for three years.
020 For when Isaac was seven and thirty years old, Sarah died, and in the fortieth year of his age he took Rebekah to wife. Both father and son spent the same three years, always mourning and grieving, for they did not have hearts of stone. When Abraham thought of the kind fellowship and beautiful virtues his dear wife had, his sorrow and heartache were always renewed. Isaac also could not soon forget his beloved mother, for they were very pious and heartfelt people. Therefore, in order that the father might comfort his son Isaac, he sought him a wife for the companionship of this life.
21 So that the lesson we are to take from this text is that parents should provide for their sons and daughters, so that they may be promoted honestly to the state of marriage. Although we must not ignore the fact that in this life it often happens that parents at times abuse their power and their right, and want to force their children to take care of their children.
1648 L. VI, 10-12. AuslegUNg V0N Genesis 24, 1 4. W. I, 2468-2471. 1649
They shall take to marriage those whom they do not love, which often happens in the great families of the nobility. Such parents are to be punished, for they have no fatherly heart or inclination at all, but are lumps and sticks who do not love their children as they should. Therefore, the priest with his office or the secular authorities with their power should interfere, for this is not paternal power but tyranny.
- And therefore we press so diligently for the authority of parents, first of all for the commandment and order of God, and also for the sake of the examples of Scripture and also for the sake of worldly law; then for the sake of the great wickedness that has been practiced in the world at all times by force, and is very hard to suffer for pious, God-fearing and honest parents, that when they have raised their children godly and honestly, so that they should be heirs to their goods, some have been found afterward who, without their knowledge and will, have taken the liberty of deceiving and seducing honest virgins or young men with deceit and cunning, so that they have secretly engaged themselves to those who, at the same time, were not nearly honest and not worthy of them, and who were neither pleasing nor pleasant to their parents.
The pope has opened the door to such sins and has given free access to the procurers and whoremongers, so that they may steal my sons and daughters from me, from you, and from every one of us. Shall we then take it for granted that such things are to be suffered and defended? Yes, they say, one must keep the children and care for them diligently. But how can this be done, since the wickedness and perverseness of men is so great? How easy it is for a poor, simple heart to be seduced and deceived!
(24) Therefore, the parents should think that they have been given power and authority by God to provide for their children honestly, and that the betrothals made without their knowledge and consent are invalid and may not exist either in divine or human rights.
(25) After this, the children should also know that they are to show this honor to pious parents.
that they seek advice from them and inquire from them what their will is. A young man who is old enough to marry should not be afraid to reveal his heart to his dear parents and declare to them that he loves a pious, honest virgin, and therefore ask them to give her to him as a wife. For although it may be seen as a sign of fornication and impudence, young people should know that divine grace and goodness cover such fornication in marriage, and thus have wanted to counsel and help this epidemic.
For this reason, children should humble themselves before their parents and freely say: "My dear father, my dear mother, give me this young man or this maiden whom I love. If she is then worthy of your or your parents' or friendship, pious, honest parents will not refuse their child such, if the gift or the good is not so great that it should be equal to theirs.
(27) Such marriages must certainly be blissful and well-directed, and God blesses them according to His great goodness, and easily sees and covers, as it were, with the cover of matrimony, the fornication: yes, that is even more, such fornication of love confirms the holy Scriptures, and makes an example of the love and the voice of the bridegroom and the bride. So God forgives us the shame in which we were born, and the wretched fornication also; yes, He honors and adorns it with the honest and proper state of marriage.
(28) But let young people beware of disobedience and contempt of their parents, which, alas, is now very common, so that some of them become quite foolish, go blind, and make dishonest marriages, bringing disgrace to themselves, their parents, and their ancestors. For here the holy scripture holds up an example for us to follow, which is quite repugnant to such senseless and foolish behavior, namely, when Isaac, according to his father's will, counsel and good pleasure, takes Rebekah as his wife.
(29) So the pope and the canonists do not teach, nor do they mean, that one should be honest.
1650 VI, 12. 13. interpretation of Genesis 24, 1-4. W. 1, 2471-2474. 1651
but to take wives by force, as if the children had the power in themselves and were powerful in their own right, or if such a holy union or joining together should take place and be carried out without the due order of God. The holy scripture says Proverbs 19:14: "A sensible wife comes from the Lord." Therefore, the prayer should be preceded by asking God for help and saying: "Dear Lord God, you see that I cannot abstain from marriage without sin; give me good counsel and give me a pious, God-fearing and honest wife.
030 As this servant, which is sent forth by Abraham, hath asked, and Abraham shall doubtless have taught him to pray; and Isaac himself hath prayed also. After this, the parents' advice and consent must be given, and you must not do or begin anything without the parents' knowledge or against their will. For, my dear, consider how your parents have showered you with great benefits, how much you owe them, and how unreasonable it would be to grieve or anger them in their hearts, who have so kindly nourished and brought you up, and love you so dearly. Let the bachelors reproach themselves with this and always remember it. For in this way they will become accustomed to honor their parents; which is not only honest and godly, but also in accordance with the commandments of God and examples in Scripture, and is also very useful and good throughout life. Thus the papal canons are to be condemned and abandoned, which do not teach such works of obedience, which children are obliged to show to their parents, but against all this they trick and confuse the simple hearts into the secret corner alliances, steal away the parents' children, and couple and hang them together without their foreknowledge, counsel and will, as for example, a loose woman or boy seduces the poor children, and some enemy or loose boy steals their child from the parents by force and steals it away.
(31) Now what can happen to a man that is more grievous and unreasonable, than when he has brought up his child in a Christian and chaste manner, and has taught him good manners?
must follow a loose boy and a disgraceful unflattery, who is after his inheritance and property? Should one take such a boy for his son and heir to all his goods? Is this not a far more miserable and sorrowful thing than death itself?
For this reason, I do not often impress this upon the youth in vain, and warn them how to approach and begin such a great and holy thing, so that the authority that parents have over their children, and the obedience and reverence that children owe them, may be preserved. The son or daughter shall ask and desire counsel from them, as they can well counsel for the best and out of divine order and blessing.
Again, parents should not be harsh and sharp, should not force their children to marry those they do not love, nor should they easily and without good reason withdraw and prevent them from loving those who are honest and pious, unless the children have chosen those who are unlike themselves and their parents, and are not honest and pious. They should think of the natural inclination that is given to them by God, and not resist so hard the honest love that their children bear to others with honor. Thus did the parents of Samson, when they heard that their son loved a woman of the Philistines, and he asked and desired that they give her to him in marriage, they allowed him to take her, even though she was a Gentile.
Now I have again admonished that, above all, if one wants to take up the marriage state, it is necessary to call upon God that He may choose and give a husband or wife. When this happens, it is followed by God's blessing, and that the marriage state will be blissful everywhere. The Lord gives your husband the grace to have patience and to be able to take his wife's weakness into account, and that she, in turn, may also be able to put up with her husband's ways. On the other hand, where the fear of God and prayer do not come into play, it is easy for a woman to fall from grace.
1652 vi, Interpretation of Genesis 24:1^-4. W. i, p474-L47". 1653
such displeasure and indignation, from which hatred, quarrels and eternal resentment and enmity arise. As I have often seen such badly turned out marriages, and such happens commonly to those who follow the pope and his canons.
- But those who take to the marriage state in a proper and Christian way, according to God's order and appointment, and are certain of God's will and that of their parents, often overcome the greatest disagreement and unwillingness and great danger without any effort or difficulty, with God's help and with a good conscience, which is certain that if any misfortune occurs, it will not happen by chance, but out of God's good gracious will, out of which commandment and command they have entered this state. The papists do not see any of these things; they neither see the cause from which the marriage state has its origin, nor what makes the marriage state or for what it is ordered, but consider it to be such a pandering as is in the life of a whore.
In the law of Moses the secret betrothals were so seriously forbidden and condemned that the parents could cancel and break them again, even if one had already touched the other. And even if we cannot or should not follow the same law, since such external and judicial laws of Moses do not bind us or concern us, it is nevertheless a written law that was given and announced by God at that time, and with which example and testimony of the same law our opinion is confirmed tremendously. According to this, the secular and civil law is also on our side, to which the canonists and all those who are subject to the Roman Empire should be obedient at the same time.
(37) When Moses says in the text that the Lord blessed Abraham in every way, he means all the goods and welfare of the married state. These are called blessings, because everything that a householder has in the way of possessions and goods is called a blessing by the Scriptures. And if people knew and believed this, there would not be so much robbery and unseemly
Handling should not be. But the greatest hemp lives without prayer; therefore there is no blessing with it. And with such certainty they enter the marriage state, gain and collect money and property without the blessing, which they do not even think of in their lives. How few are the peasants and citizens who have the blessing of God and possess their property without other people's harm and wrong? It is all full of usury, avarice, scratching and scraping.
- But if thou wilt enter into matrimony by divine blessing, seek counsel first of all from the Lord, and pray thus: Dear Lord God, give me a godly wife and my daily bread. God is pleased with such a prayer and answers it, saying, "I have made you a man and a wife, why should I not feed you? see to it that you refrain from robbing and stealing, since one tries to get rich by doing wrong and harming his neighbor.
- and this is called the marriage state, where a man and woman are joined together by God and according to the will of God; and the spouses, knowing this, easily suffer and overcome all harm and misfortune that may befall them. So this is the first and highest blessing, when you know that you have entered the marriage state according to God's will, and that you were forced to take a wife out of necessity, namely, to avoid sin by doing so. What God gives you after that, call all these goods by their proper names and say: This son or daughter the Lord has given me; this field, meadow, these cows and goats God has given me, it is all God's blessing.
40 This is truly a very beautiful and blissful marriage, in which both are written at the table and at the bedside: Here is God's favor, will and gracious pleasure. These are the right and immeasurable goods and riches, the like of which you will not find in the papist canons. Thus the patriarch Jacob says afterwards Gen. 33, 5: "These are my sons, whom the Lord has given me," namely, by special favor and by his blessing; for such people understand and recognize their Creator and his creature; they know from whence they came.
1654 L. VI, 1S-I7. Interpretation of Genesis 24, 1-1. W. 1 , 2476-2I7S. 1655
are, and from where they receive everything they have.
41 But this is not taught, neither in spiritual, nor in temporal, nor in civil law, nor in medicine, but only in the Holy Scriptures. They all hear how Abraham had many good things and good fortune and acquired great wealth; but from where did such good fortune and wealth come to him? The scripture answers and says: It all came from God's blessing and grace, and he who made him a man also gave him the wealth.
(42) If we could think and believe this, we would be very happy even if we were not very fortunate, and if we had a lot of money and property, we would not be of a different mind than if we had nothing. For there is no difference between small and great goods, as far as God is concerned, who gives the blessing: he who has a cow or a child has the same Lord who blesses him, whom even the most powerful king has.
(43) If in this way we could ascribe to God the enjoyment of all the good things we have and confess that we have them from Him, then everyone would be content with his own happiness. He who cannot do this sets out on a shameful course of action, and picks and pulls to himself, rightly and wrongly, that he may have it all; and if he has already obtained it, his heart is never satisfied, but he has to fight for and against avarice and covetousness for riches and goods, which cannot be satisfied. But if he were so minded that he could say to God: Dear Lord God, what you will give me, I will accept with a glad heart in gratitude; but what you will not give me, I will gladly do without: I will be content with a few goods as well as with great riches; then he would be much happier.
(44) But no one follows this teaching, but people follow their understanding and carnal wisdom; therefore let us govern and direct it all with reason. Otherwise we are ungrateful to God and do not recognize the divine blessing, which the holy scripture remembers in this place, when Moses
speaks of Abraham's possessions and goods, silver and gold, small and large livestock, which he had, even though he was a stranger, and calls all this a blessing from God.
45 Now follows the instruction that he gave to the servant, and it follows that Abraham appointed this servant to be the head of his household in his place. If he was a true God-fearing man who knew God and believed in Him, it is a miracle and a great grace and blessing of God that he had such a servant, to whom he could entrust his house and all his servants, and that he made him master of it; just as Joseph was master of the king in Egypt, Gen 41:41.
(46) It is indeed a great blessing in the household where one may have a faithful servant or maidservant, for it is a common complaint throughout the world about the wickedness and wickedness of unfaithful servants; and it is a curse of God, which increases daily and grows greater and greater, because we are sure to despise God's word and do not pray diligently. Therefore with this calamity the wicked and ungodly are punished; but the pious are exercised and afflicted with it, as with other plagues and afflictions.
(47) Those who are blessed have all kinds of goods, and they also have a ruler and an Eliezer, who administers the house rule faithfully and rightly. Sirach says Cap. 33:3l: "If thou hast a faithful servant, keep thee above him, as thyself: for whosoever shall hurt him shall mean thy life and thy limb. If thou hast a servant, let him keep as thou wouldest: for thou hast need of him as of thine own life." Such a servant was Eliezer, to whom this great patriarch entrusted and commanded the administration of his household regiment. He must have been very holy and pious and full of the Holy Spirit, and may have been released afterwards: but here he is still called a servant. Therefore, God has blessed this house with great incredible blessings: First, with goods and riches; second, with faithful servants. Now follows the third blessing with bride and bridegroom.
1656 n vi, i7-w. Interpretation of Genesis 24, I-4. W. i. 2470-2434. 1657
Second part.
As Abraham requires an oath from Eliezer, demanding that he not take a wife for his son from the daughters of the Cananites.
(48) But someone might ask here, Why Abraham, when he commanded his servant to swear an oath to him, had him put his hand under his thigh, or in the place of his thigh? For the Scripture says nothing about whether it was such a way that the fathers kept, and thus came from one to another from time immemorial; or whether it was first instituted by Abraham, that the servant had to swear and at the same time put his hand or fingers on his thigh. If it was an old custom to swear in this way, Abraham followed the same custom of the fathers, and the servant, knowing this custom, swore in this way.
- It has a wonderful and great, glorious meaning that he does not lay his hand on the breast, nor on the head or on the hand of Abraham, but on the place to which the birth or the begetting of children is assigned in the holy scriptures. Thus it says hereafter, Cap. 46, 26: "All the souls that came with Jacob in Egypt, which were of his loins" 2c. Item: Levi was in the loins of Abraham; David came from the loins of Abraham, that is, Abraham was like a fountain and origin of the same children.
(50) The Jews say that this was done because of the circumcision that took place in the same part of the body. But I believe rather that it came from the mind of the fathers, who soon understood from the beginning that the Savior would come and be born of the human race.
51 The oath is one of the most holy things, because it contains the name of God, the service of God, the invocation and all divine works. Because such a sacred thing and the noblest worship is applied to this place,
so it follows that it was considered a very sacred and, as it were, a divine place. One would have such thoughts about it, where this would have been established and accepted by the fathers. But since the Scriptures are silent about it, it does not behoove us to conclude or deny anything certain about it. What the holy scripture teaches, denies or asserts, we can also teach confidently and may follow it freely; just as it is also silent about Sem, and describes neither his birth, death, nor even his parents. Therefore we can neither miss nor teach anything about it. And this has been done with diligence, so that a figure of Christ may be held up to us in it.
52 But it is believed that Abraham first began this way and told his servant to put his hand under his thigh as on a very holy thing. For he could have found Mount Moriah, an altar, the heavens, the earth, the sun, the moon, or any other creature where he would have stretched out his fingers, just as people swear by the gospel today. In the papacy they swear by the sanctuary of the dead saints. For the oath is always made on something that is more holy and divine than we are. Because he called the servant to touch his hip, he would undoubtedly have considered it a holy thing.
- And if it is true that Abraham first raised this way of putting his fingers under his waist, then he did not understand the promise in this way, when God said to him, "Through your seed," 2c., but according to Paul's interpretation, namely, that from his loins the Savior of the world should come. As then St. Paul acts this text Gal. 3, 16. "He saith not, Through the seed, as through many, but as through One, through thy seed, which is Christ." This opinion of the promise was well understood by Abraham, especially since Isaac had already been born, who was his son and was to be an heir of the same land. Therefore he considered his loins a sacred thing, on which he called the servant to put his fingers when he was to swear. For this was the beginning and the origin, of which the
1658 L. VI, 19-21. interpretation of I Moses 24, 1-4. W. 1, 2484-2187. 1659
Seed should come, which should make the whole human race alive and righteous. This rhymes finely with the Scriptures, which often praise the loins and hips, as said before. It seems to be an ugly thing for the sake of fornication and abominable lust, which has its place in the body of man, in the loins, hips or kidneys: but nevertheless God considers it to be a very holy thing, which is abominable and disgraceful because of its kind and nature and is also defiled with sins.
Thus God commands circumcision in a very shameful place, which can hardly be thought of, let alone spoken of, with shame and breeding. It means that we poor sinners are not only conceived and born in the plague of lust, but also that the seed promised to Abraham would come, which would not only be blessed and without all sin and evil desire, but also bless all nations.
For this reason, God also has regard for such very shameful things, and the Holy Scriptures are much more explicit in describing the marriage state in this regard than they are in speaking of great, high things. The promise of spiritual blessings in the 22nd chap. V. 16. 18. with few words: "I have sworn by myself, through your seed shall all the nations of the earth be blessed." This whole chapter, however, contains nothing else, except that it describes Isaac's marriage, how the servant is sent out and how the bride is brought.
- But why does this happen? Because God created us, we are his creature and his work; therefore he also takes care of his works, and provides for them even in the midst of sins, death, hell, shame and disgrace; as divine help and salvation, life and all his salvation are in such means, which are quite absurd. He helps in death, gives peace and safety in the highest danger and distress. These are divine works, which carnal men, who are without the Holy Spirit, do not understand: therefore they turn their eyes only to fornication and shame in the state of marriage. In lust they do not see the
very sacred blessing of child rearing; for they feel or sense nothing but the rutting of the shameful lust pestilence. So in death they see nothing but death; in hell they see no heaven: and as they understand and feel it, so they judge of it. But since we did not make ourselves (for God made man, and created him a man and a woman), we should take it for granted that God cares for us as for His creature.
(57) This is the reason why the Scriptures speak of this thing, which seems so contemptible, in so many words. The marriage state is nothing new and unusual, or has been considered good and praised even by the pagans according to the judgment of reason. But who has ever considered or regarded this state as a divine creature, a blessing in cursing and chastity in fornication? If you judge by reason and outward appearance, there is no difference between the cohabitation of man and woman in the marriage state, and between lewd intermarriage, as whores and boys do shame with each other: and yet the marriage cohabitation is chaste and honest under the forgiveness of sin, under the blessing, and is pleasing to God. But that cohabitation which takes place outside the marriage state is shameful and condemned under the wrath of God. For in the marriage state, even in the midst of fornication and disgrace, God keeps His appointment and order.
(58) Therefore Abraham understood this text gloriously and well: "Through your seed shall all the nations of the earth be blessed," which understands Christ in itself. Therefore, for the sake of Christ, who was born from the loins of Abraham, from whom the whole human race came, all things are to be esteemed pure, clean and holy. For it is the same seed and the same flesh, which we also are. But he was conceived quite holy and miraculously, not like us, but born without heat, evil desire, fornication and abominable shame of the father, even without pain of the mother, and yet he is the seed of Abraham.
1660 VI, 21-23. interpretation of I Moses 24, I-4. W. I. 2487-2490. 1661
(59) This is what is meant by Abraham's putting his hand under his thigh. For Christ is in the thigh, and therefore also the marriage state for Christ's sake must be holy and pure, and the marriage camp, which is in itself very shameful, must also be chaste and honest. And Abraham held it that his thigh was holy, not for his own sake, but because of the divine promise. For the promise, which in itself is holy, comprehends his loins: therefore it sanctifieth them also, that they also which come by fornication and carnal mixture of them should not be reckoned unclean, but chaste and pure; and that the marriage bed should be undefiled, and that marriage should be kept honest, for the sake of the seed that is to come.
(60) Now if Paul had not thus acted and interpreted this text, I would not have understood it. David, Isaiah and Jeremiah also saw the same thing; but the common hand of the prophets and the Jews only looked at it above; just as we also do and seek only the shameful lust in women, and nothing else than that which we feel and which pleases and lusts us after the flesh. But this is to be learned and diligently remembered, that in the midst of death is life, and in dishonor is honor.
(61) The ancient theologians make three kinds of chastity, namely, of virgins, of widows, and of husbands. But if this is chastity, when a husband begets children, then it is truly hidden and covered with a wonderful shapelessness, so that no one can see that it is chastity; since it is not much different from fornication in the gross sense and outward appearance. As no virgin is so chaste and pure that she does not feel heat toward her husband, and even bachelors experience this, and this is even more, shameful dreams and defilements also follow; which is truly not true chastity, but only outward chastity; for inwardly in the blood and in the marrow burns the evil desire. Nature is so completely depraved. Therefore the papists boast in vain of their chastity and virginity.
(62) But they do not like to admit that there is or should be called conjugal chastity, unless they are forced to do so by the reputation of the ancient theologians. For otherwise they say it is an impurity; just as they interpret the saying of the prophet Isaiah Cap. 52, 11, where he says: "Purify yourselves, you who wear the Lord's apparel," that is, they say, abstain from the marriage state if you want to serve God and share the sanctuary of God.
Chastity is a beautiful gift, and it is very honest for a man to live with his lawful spouse and avoid fornication: although the chastity of widows and virgins is somewhat better and higher, it is nowhere pure; and you will not find a virgin or a widow in whom all feeling and desire for fornication has died out and died away. When one therefore comes before God's judgment, God passes such a sentence and says: "You have been a very pure virgin, a chaste, pious youth, you may not have been carnally defiled, but you have not been without heat and evil desire, therefore the law condemns you, saying: "Do not let yourself be lustful.
64 So chastity will remain in Christ alone, who was born from the womb of Abraham without evil desire, fornication and sin, and through his chastity we will also become chaste and blessed.
And Abraham did not understand this for himself alone and put it into his heart, but also taught it in many sermons, which he always did with diligence from this one saying: "through your seed". For while he wished to establish this new way in his church, he diligently impressed the promise upon the people, that he might persuade them that the seed which was promised would surely come; even as we diligently pursue daily the doctrine of the redemption and resurrection of our bodies at the last judgment. "It is sown," says St. Paul 1 Cor. 15:42, 43, "in weakness, corruptible and in dishonor, and shall rise again in glory, incorruptible and in power. "2c. Therefore, Christians are to be admonished that they give precedence to the feeling or sensation of the eyes.
1662 VI, 23-2". Interpretation of I Genesis 24, 1-4. W. 1. 24V5-24S2. 1663
Faith will hold out against the dead, and in the midst of the decay and dishonor of our dead bodies, behold the clarity that surpasses the sun and stars in brightness and brilliance; in the shameful decay and great abominable stench, as the worms consume the body, the beautiful fragrant balsam and eternal glory. So when faith sees a dead man being buried in the earth, it does not look at the carrion and decay, but at the perfect body, the immortal honor and glory, and the spiritual life.
(66) So Abraham preached that in fornication and evil desire, as it appears before our eyes and reason, we should look to the Seed, which shall be without fornication, pure and undefiled, who shall save the whole world, and said that he was chosen to be the father of the Seed. Pious hearts and especially the servants in his house believed this, and therefore held the hip in honor as a holy thing: but not in honor of Abraham, as we used to show the service and honor due to God to the creatures, but for the sake of faith and hope in the future seed. If the Pope had the honor and glory that whoever kissed his feet kissed a holy thing, God forbid, how hopeful and proud he would be! And yet, he obtained and achieved such things from kings and potentates with nothing but lies.
67 Abraham had the promise that his hip was the origin of the seed, therefore he considered it a holy thing, not for his own glory, but for God's: just as he was justified not by much seed, not by the flower, nor by the will of man or flesh, but by God, that is, by the future seed, which should have come from his hip; and thus in the midst of dishonor he found glory, and in the midst of fornication he found the highest chastity and discipline.
(68) But I am concerned that not long after this, the horrible disgrace of the pagan Ishmaelites has followed. For human nature can hold no measure, nor above that, so
The Midianites have heard this great glorious promise, that the hip or child rearing of Abraham would have such great honor, and soon they have fallen into a shameful idolatry. When the Midianites heard this great glorious promise, namely, that Abraham's hip or child-breeding would have such great honor, they soon fell into a shameful idolatry, and not only stained themselves with the shame of fornication, as if that should be a special holiness and righteousness, but also aligned and served a special idol, which they called Priapus. For this is what idolaters do; they accept only the works of outward ceremonies and abandon the word and the spirit.
(69) This is what happened when it was not thought that Abraham had a special commandment to sacrifice his son; for others also went and slaughtered their children in honor of God without faith and God's command, which means to conclude from the example how to serve God, and not to learn from the faith of the fathers. They did the same work, but their faith and heart were not like Abraham's faith and heart. Abraham had a divine commandment: but they had no commandment, no promise, no word, but were idolaters.
(70) Thus it is undoubtedly from Adam's teaching that the Gentiles worshipped the sun and paid divine homage to it. For Adam taught his servants and children that when the sun went out, they should bow the knee and praise the Lord of heaven and earth, and recognize his many innumerable benefits, which God shows through the beautiful, glorious light of the world: then the descendants kept such a manner and the outward ceremonies, that they bowed the knee to the sun, but forgot to thank God for such benefits, who created the light and the sun, and afterwards made an idol out of the sun. All this came from the godly teachings and good order of the fathers; for the devil always, where Christ builds a church and gathers a congregation, also serves Him there like a
1664 8- VI. 25-27. interpretation of Genesis 24:1-4. W. I. S1SS-24S5. 1665
But the promise and spirit of the fathers he snatches away and draws away, and in the meantime sets up beautiful outward ceremonies and splendid ostentation, so that with such an outward appearance of religion and holiness he also preempts and obscures the worship and the true church.
So the pope has turned the Lord's Supper into an abominable idolatry, which Christ instituted that we should eat and drink his body and blood, to build up our consciences and strengthen our faith; as he says Luc. 22:19: "Do this in remembrance of me," that is, preach about me, give thanks to me, and thereby awaken your faith. But the pope has kept the outward work, and has even abolished the proper use of remembering Christ the Lord; indeed, he has forbidden in a special commandment that no one should publicly read the words of the institution of the Lord's Supper. This is testified by the book that went out under the title: De secretis sacerdotum: Of the priests' secrets. No one may read the Canon at Mass except the priests, and it would have been a great sin, which would have been particularly penalized, if one had spoken the words of the Lord's Supper in a loud voice.
After that, he took away the other form of the Lord's Supper from the church and pretended that the mass was a sacrifice for the sin of the whole world. This has been a rich handicraft for him, which has brought him a lot of money; for that is why so many churches, altars, monasteries and the whole papal service have come into being, with so many innumerable ceremonies, just to strengthen and confirm this shameful abomination of the sacrificial mass.
(73) Thus the world always wants to follow the works and the ways of the fathers, but it cuts off their heads, that is, it takes away the faith, the promise, and the commandment of God, and keeps only the outward work for itself: then it makes a vapor to the people who are inexperienced, and so they are filled with
The poor consciences were miserably deceived by the great pomp and splendor of the works and outward ceremonies.
74 Thus it was said above of Ur in Chaldea, where they served the idol Orimasda, that is, the sacred fire. This service came about because they saw the fire fall from heaven and consume the sacrifice, which was a sign of God's promise and will, so that he might show that the sacrifice of the fathers had pleased him. Therefore they forcibly drew this to their idolatry and also performed such sacrifices, serving the light or the holy fire and showing divine honor, from which they called themselves chasidim, that is, holy. For this is the devil's rule, that he also builds a chapel for himself near the church and temple of Christ, that is, that he accepts the examples and works of the fathers, and disguises them, changing them into an outward work and abandoning the faith.
Thus the Jews very clumsily imitate the fathers in their ceremonies, and make circumcision only an outward work, and miserably torture the poor children; but the faith and the promise they have cast away, and think that much is attached to the work and outward ceremonies, and not to the word and promise of God. In the same way, the Ishmaelites (knowing that they were children of Abraham and came from his loins, and that the loins had the blessing for the sake of the seed to be born from them) took up the outward work and fornication without the promise and faith, until they finally worshipped the male member. What shameful works the Greeks and Romans followed them after; yes, the idol Baal Peor, although I dread to say it, is nothing else but the shame of the human member in its strengthening.
- But the rearing of children is a blessing and work of God; therefore the loins and thighs of Abraham are blessed, not because of the work itself, but because Christ, the divine Seed, is in the thighs, since
1666 L. VI, 27-29. Interpretation of I Genesis 24, I-W. 1, 2tW-2tS8. 1667
in the midst of fornication and lust is the blessing, and fornication is covered and tolerated by divine forbearance and forgiveness.
(77) Abraham did not deny that evil desire should not be sin, nor that the hips should be corrupted by the pestilence: but he added to it the sanctity and remedy of the marriage state and divine order. Neither do we deny that the body is buried in great dishonor: but we have a plaster, that such dishonor may be covered and healed: for we know that such dishonor shall be changed into great glory.
Dishonor is in itself nothing other than the highest impurity, but that it is changed into honor is by the grace of God. If I were to accept the thing and work in itself alone for honor, I would retain nothing but vain dishonor. But the work must be done out of the Spirit, faith, and according to the promise; then the work is no longer dishonorable, but is transfigured and made glorious by a beautiful, glorious light, which is brighter than the sun, and gives off a more sweet odor than any balm or incense: but this comes not from dishonor, but from the grace of the Holy Spirit.
(79) So the male or female member is also very shameful in itself, and a shameful work is done with it; but because the promised seed came out of the hips of Abraham, the same seed covers the shame and makes it a holy thing. But the Ishmaelites ascribed purity, discipline, righteousness and holiness to the work itself, saying, "What can the male or female member sin, since the Scriptures say that the hip of Abraham was blessed?
(80) It is indeed to be lamented and wept over that human nature is so horribly corrupted; for this reason, fornication should be diligently restrained and the evil lust pestilence kept in check and condemned, and, on the other hand, discipline and chastity should be practiced: and wherever this great infirmity, which is planted in our nature by reason of original sin
If one cannot resist and avoid the sin that is in him, one should sigh and complain about it; as St. Paul complains in 1 Cor. 9, 27: "I stupefy my body and tame it"; "and yet I find nothing good in my flesh", Rom. 7, 18. But after that one should hold on to the seed and call upon it, because of which God has blessed us that the remaining sins are not imputed to us. For "there is nothing condemnable in them that are in Christ JEsu," Rom. 8:1. He does not say that there is no sin in them, but nothing condemnable; otherwise we would pursue the work of the flesh, fornication and adultery, and leave fornication in the bridle, and thus accept the mere work in itself and exclude the blessing. As is the case with all kinds of superstition and idolatry, which commonly arises and has a very beautiful origin from the fathers. But the idolaters do not rightly put together what belongs together, nor do they know how to divide and distinguish it rightly; for they separate the work from faith, and the work itself from that for which it was primarily commanded and done. Thus they make righteousness out of the work, which is a truly diabolical dialectic.
Now Abraham, who was able to discern these things aright, was a very excellent man, who did not indulge in wantonness and carnal lust, and yet taught and proved that under fornication and sin there was a secret blessing hidden, for the sake of the future seed that should come out of his loins, which was so wholly holy and chaste that it should bless the whole world, and that for the sake of the blessing God would tolerate conjugal intermarriage. For otherwise we would all be damned, since the evil lust is in our legs and marrow, and there is no man who can overcome or quench it; as it says in the 51st Psalm v. 7: "Behold, my mother conceived me in sins."
(82) Now this is the report and cause of this ceremony, which Abraham first introduced into his church, namely, that with it, out of a great and excellent spirit, the wonderful mystery of the incarnation of Christ was indicated and signified, which he not only wanted to impress upon his household, but also to make it known to them.
1668 L. VI, 29-31. interpretation of Genesis 24, 1-1. W. 1, 2498-2501. 1669
with words, but also with an outward work and sign.
- The reader should also know that from the religion and worship of the fathers always and much abominable superstition used to follow; as it is certain that the Ishmaelites boasted of Abraham's hip, as that they were born of the flesh, which was considered worthy that God should be called upon over it: And yet they fell into a miserable blindness, that they worshipped the very shame, and so embraced the flesh, not spiritually, but as it is in itself. This pestilence has raged in human nature at all times and has ruled by force, turning us into apes, so that we follow the works and example of the fathers and abandon their spirit. This is the main thing to be remembered here, for it is worthy of careful attention.
So the pope had such clear testimonies of Scripture and explicit signs of grace, and if someone looks at them, he will hardly believe that such a great abomination could have followed. For what is clearer than the sacrament of Holy Baptism? item, the Lord's Supper, the use of the keys, the word of the Gospel, and that the passion of Christ was preached, painted, and otherwise acted upon in various ways? And yet, in such a multitude of sacraments, signs of grace, words and examples, the Antichrist has reigned mightily for so many hundreds of years.
We have now, by the grace of God, swept away and cleansed this doctrine again; but I have no doubt that there will soon follow some who will reject the true doctrine of godliness and abandon the reason and root cause of justification, and will again embrace works and human statutes. For if Muenzer and the sacramentalists, having heard that we teach the Spirit and reject works, have been able to abuse this doctrine and despise the Word and sacraments, and can cry out about nothing but the Spirit, the Spirit, and do so in our lives, in which we teach and argue against them, what will become of them when our doctrine is no more?
be heard! They hold and preach with us that the pope's works do not make righteous, and another righteousness of the Spirit belongs to it: but the same Spirit they understand as a divine breathing on and inward movement of revelation and of their thoughts.
- the antinomians have followed them, who teach badly that all sins are abolished and that they should not be punished, that people should not be frightened by the law; just as the Ishmaelites thought that because the hip of their father Abraham was holy, everything was also holy. And the antinomians still keep this secretly with diligence, do not break out with it freely, and seek how they can embellish their doctrine; but this is secretly still behind it, that they will say, sin is forgiven, there is nothing condemnable about us, Rom. 8, 1. therefore sin is nothing or is even abolished. And such error comes from the beautiful teaching found in the writings of the apostles, 1 John 3:9: "He who is born of God does not commit sin"; item, since we say: I believe forgiveness of sin. For they do not understand that righteousness and forgiveness of sin is in the midst of sins; but had that they are wholly abolished and gone.
The Jews also conclude: "If we are the seed and children of Abraham, we are holy, blessed and pleasing to God alone. And this opinion could not be taken away from them in so many miseries and misfortunes, which they have suffered for many hundred years up to now. But that Abraham's hip is holy, and his seed is sanctified, this is not for the sake of his hip in the flesh, nor for Abraham's sake, according to the saying John 1:13: "Not of the blood, nor of the will of the flesh, nor of the will of the man" 2c.: but because the holy seed is included and enclosed in the hip. They cast away the seed and blaspheme it, and think that they are the seed that is given; therefore they take the hips and understand them only according to the flesh without the spirit, and become Ishmaelites, Epicureans and Antinomians, who say that there is no more sin at all for the forgiveness of sins.
1670 VI SI-S3. Interpretation of I Genesis 24, I-1. W. 1, 2SM-LO4. 1671
But St. Paul describes the forgiveness of sins much differently, as he says Rom. 7, 25: "With the flesh I serve the law of sin"; item, v. 19: "The good that I want to do, I do not do", that is, I am still attached to many evil, infirm tendencies and irritations, certainty, doubt, impatience in misfortune and adversity. Therefore, we should teach and believe about the forgiveness of sins, that sin will not condemn us, because it is forgiven, not by the righteousness of the flesh, but by the Son of God, who has put on our flesh. If then you separate him from the flesh, you are already condemned.
(89) Those who are justified and have forgiveness of sins are still sinners. For they complain, they cannot do what they would like to do; they fight and resist the evil lusts and the pestilence that clings to them; they crucify the flesh and yet cannot be completely redeemed; as Paul laments and cries out Rom. 7:24: "I wretched man, who will deliver me from the body of this death?" This teaching the antinomians will obscure, and will make grace so great that they will suppress it and put people under the wrath of God. For they will make them quite sure that they will not regard the wrath and judgment of God, as if there were no more sin, no more terror of death and hell.
(90) Therefore sin still hangs over the saints, against which grace fights very fiercely in them, and there remains a conflict between the spirit and the flesh, between the old serpent and the seed of the woman, as long as this life lasts: the seed crushes the serpent's head, but the serpent secretly pursues the seed and bites it in the heel. The Ishmaelites cast away the seed and boast that they are children of the flesh, thus understanding the blessing according to the outward work and carnal; therefore they are damned sinners, even though they are born of Abraham.
91 Thus we have said above that the married state is holy, and St. Paul says in 1 Timothy 2:15 that wives who have children are holy.
be holy and blessed, but if they remain in the faith, that is, if they will believe in Christ and contend with the serpent, that is, if they will be chaste and chastened or resist the evil inclinations of their flesh; otherwise a woman will be condemned according to the carnal birth, without faith and without the seed.
(92) Therefore, because of necessity, we must keep the holiness and blessing of the hips, or rather of the seed that is born of the hips and has blessed all nations, and has also sanctified the chastity that is defiled in the state of marriage, so that the impurity and defilement of the flesh does not condemn us. If this does not happen, we will soon fall into the error of the Ishmaelites and with them into the same condemnation, and nothing else will remain of us but the name and false delusion of holiness.
Thus the pope has taught holiness by rejecting the Word and the Spirit, namely, that after baptism Christians, when they are grown up, should go into the monasteries, torture their bodies, and do enough for sin; not unlike the Turks, who also have many works and practices for which they boast themselves holy, but it is only a pretense and name of holiness, under which abominable sins lie hidden. Where therefore the doctrine of the seed is abolished and taken away, there is no more salvation or blessedness; for there sins become virtues, and become even common to men, that they no longer regard them, and consider them no sin, as Seneca says. It is taught that this, which should be punished as a sin, is righteousness, wisdom, and blessedness, just as in the papacy pilgrimages, caps, differences in food, and special clothing were considered the highest righteousness; indeed, such things were considered perfection.
94 Where sin, that is, idolatry and error, are held up to people as if they were righteousness, what then are revealed sins? Therefore the word of Christ is fulfilled, when he says Matth. 6, 23: "If the light that is in you is darkness," that is, if error and idolatry are held up to people as if they were righteousness.
1672 2 VI, 33-ss. Interpretation of Genesis 24, 1-4. W. 1, 2501-250". 1673
If the lie is thy light, and thy life, and blessedness, and perfect righteousness, "how great then shall be the darkness itself?" that is, the flesh itself, which is hidden and adorned, and becomes sevenfold sin.
95 Therefore I exhort you to study diligently and always keep fresh in your minds the doctrine of justification. The false brethren also condemn with us the works of the pope, and yet cry out against us; for they conceive new and unusual works, and this is done while we still live and teach against them. But the justification of Christians consists in the fact that sin is weakened and does not reign over us. If you take a wife, you will feel fornication; but you will be able to live chastely and godly with your wife if you believe in Christ, by which sin is weakened. But again, when you enter the marriage state with great ardor and hope of many pleasures, soon in a month or two, when they have passed, even often before the wedding, you will feel disgust, and between you and the woman there will be more ill will and hatred and enmity than there was love at first: So that you will desire with more diligence how you may be divorced from her than you desired before to become intimate with her; you will wish and desire that she would only die soon, and any other woman will seem to you to be more beautiful and to have better manners and ways about her than your wife; for sin then reigns.
For this reason, we are given an example of the marriage state, where grace reigns and sin is weakened. If you do not begin such a great thing in this way, namely, with humble prayer and faith, you will have a miserable, sorrowful marriage, which is always full of quarrels, strife, and constant unwillingness, as is commonly written about it, as: Nec tecum possum vivere, nec sine te, that is: I can neither live with you nor without you. Item, that the pagans have said: A woman is a nuisance that one cannot do without.
97 And this is what commonly happens to those who look at nothing but the poor wretched flesh and fornication, and imagine for themselves how they will have all kinds of pleasure and joy in marriage. But why do they not call upon the Creator, who created both man and woman, who is also the founder and best advisor in marriage? They follow only the description of the marriage state, which is in imperial law and thus reads: "The marriage state is where man and woman are joined together and live together without separation. In this description the right distinction and the noblest parts are excluded; for they do not understand the matter, how should they be able to describe it rightly? Their definition says nothing more than that a marriage state is when man and woman come together.
A proper definition and description, however, is to say that the marriage state is where a man and a woman are joined together divinely and properly, in the hope that they will beget children with each other, or else that they may at least avoid fornication and sin and live in honor of God in your state. The final cause is that one may be obedient to God and seek help and counsel against sin, call upon God, strive for children, love them and raise them in honor of God, live with the wife in the fear of God and bear the cross; but if no children follow, that you nevertheless live with your wife in the state and be content with her and avoid fornication with others.
- And thus far we have dealt with the way of swearing which Abraham used. Now let us see what the form of the oath was. It was even a new ceremony, since the servant, when he was to swear, put his finger or hand under Abraham's hip. We use two fingers, because two witnesses are required for all things: therefore the two fingers, which instead of two witnesses are raised up to God, point to the right God.
- the form of the oath is: Jurare te faciam, that is: "I will take an oath from you", or: "You shall swear to me by
1674 ". vi.W-s7. Interpretation of Genesis 24:1-4. W. i, Mve-Mos. 1675.
The Lord, the gods of the heavens and the gods of the earth, that you will not take a wife for my son from among the daughters of the Cananites, among whom I dwell. Here the Scripture clearly testifies that the mystery of the Godhead was not unknown to the fathers, and especially to Abraham, who would not have suffered the oath to be made with these words if he had not understood that the seed was something more than a mere man.
For the Son of God is mixed into the flesh, and is sunk like a divine leaven into such a dough, which is full of sin and corruption. That is why Abraham speaks of a divine being, and yet at the same time he sets as if he were speaking of many, since he says: "by the LORD, the gods of the heavens and the gods of the earth." Therefore God is a simple being, and yet more than one in persons.
- But when we swear, we always put two things together, namely, that we call upon God for help and protection and curse the punishment upon ourselves. It is as if we want to say: If God helps me or not; if I keep the oath, he will be merciful to me, but if I deceive someone with it, he will punish me.
This is a very beautiful service and invocation. For he who swears confesses that he is calling on God for mercy and favor, and expects him to protect him and help him, and that he will curse divine vengeance and punishment upon himself if he deceives anyone with his oath. Therefore a threat is attached to the other commandment, so that those who swear a false oath are threatened, Exodus 20:7: "For God will not hold him innocent who uselessly uses the name of the Lord"; for it is a denial and contempt of God.
But where you keep your oath, you do the greatest service to God. For "to swear" means to confess that God is a protector and helper. But if you take a false oath, you have already denied God, rejected His grace, and provoked and drawn His wrath and displeasure upon your own head.
- since above (Cap. 21, v. 23.) Abimelech swore to Abraham, they have
But this is a new way of swearing. For Abraham wants to include and draw Christ into the oath; as it is written in the 63rd Psalm v. 12: "He who swears by him will be praised." For he who swears rightly serves and honors God and calls upon His name: he who swears falsely and wrongly blasphemes and curses the divine majesty, and dishonors it, despises it, and thinks it nothing. Finally, he also sins who swears without need, namely, if the authorities and the law of love do not require him to do so.
(106) But why does Abraham forbid that the servant should not take a wife for his son from among the daughters of the Cananites? Response: Since Abraham was soon to die, he had experience in many things here on earth, since he had lived with pagan people, whose customs and life he had to observe somewhat diligently, had to deal with them, talk to them and trade with them about many things, since all the goods and food was in cattle breeding and farming, almost like the shepherds, from which he not only fed and maintained his own household, but also sold meat, butter, milk, cheese and such other things; This could not have happened without the fellowship he had with the inhabitants and citizens. Therefore, some may have been moved by such fellowship and kindness to desire that Isaac, who was such an honest and handsome youth, become their son-in-law or brother-in-law; and they may have been of the noblest families of Ephron or the others. And it is also said above that Abraham was rich through God's blessing and was well off for food. Therefore, they alone may have desired to make friends with him.
107 Now Abraham, nevertheless, had many reasons to reject this, for he was concerned about the household or the church being in danger because of it; and perhaps he did not like the manner and manners of the virgins in the land, seeing that they were either very rich or beautiful, or were of
1676 D- VI. 37-39. interpretation of Genesis 24:1-4. W. I, 2S09-2S12. 1677
great lineage and have therefore been all too hopeful. For it is a hard thing to be an oath-keeper in a powerful and rich Hanseatic League, and there is nothing on earth more unbearable or unpleasant than a rich wife who always wants to rule. For a man must follow his wife, let her rule over him and have power over him, or overcome and soften her, at least such men as are captives of love.
(108) Therefore he thought of such danger in housekeeping that he did not desire one who was too beautiful or too rich to be his son's wife, but a plain, pious, simple and honest virgin who would be diligent in housekeeping and accustomed to housework. For to serve the wives, who want to be masters in the house, is not only annoying, but also disgraceful, and the wives should not rule and reign over the men, but over cattle, sheep and donkeys. But higher than this cause was his consideration for the church. For this land was condemned by God; as God said to Abraham above (Cap. 13, v. 15.), "This land will I give thee"; item (Cap. 15. v. 16.), "The iniquity of the Amorites is not yet full." Therefore he considered it to be such a land, rejected and hostile to your God, who also threatened him that he would destroy it: but in the meantime he dealt with them in a neighborly and friendly manner in buying and selling and all kinds of dealings, and it was a great miracle that he still found there a few remaining pious people, of whom it was said above.
(109) Abraham understood all this well, for he was a spiritual and understanding man. Therefore he did not want to mix his seed with the blood of the Canaanites, so that his son would not become idolatrous and with the mixing of the seed also the right worship and the idolatrous worship would be mixed together. The worship of the saints seems simple, and has no outward appearance and special appearance; but the ungodly are puffed up and proud because of their righteousness, and with such appearance they are able to convince the weak of heart.
easily deceive. Therefore Abraham saw that even though his son would not be deceived, he would still be in great danger; therefore he took care of him and his bride and household. And if this is part of the divine right, it is also part of the description of the marriage state against the priest, who makes of the marriage state a common house, in which dishonest mixtures take place, and makes no distinction between the union and the mingling of unreasonable animals and men.
- And I do not doubt that many virgins, among whom some were very beautiful, rich and of great lineage, were offered to Isaac; but Abraham simply closes his eyes and forbids his son not to take any of them, not that he has refused his son that he might age with honor to the marriage state, because he was fit and skilled for it in his old age, but that he would gladly give him a pious, honest child in marriage, and not such a one as would be harmful to him and annoying to the whole church.
Now Isaac is not against his father in this, but accepts his counsel willingly and gladly. Therefore let all young people remember this example, and learn to hold their parents in honor, and let them rule over them, considering also the holy divine order: let them not think that the married state is such a mixture as is among unreasonable animals, as the pope understands and means; but let them first of all call upon the right Father and Founder of all things with right faith, that they may begin this state without sin, and thus say and pray: O Lord God, thou hast made me a man; thou seest that I cannot live chastely; I call upon thee, and beseech thee to govern my purpose, and give me happiness in it. Give me good counsel and help me; choose me one with whom I may live honestly and serve thee, and by faith and prayer overcome the misfortunes and troubles that may befall the married state. Now those who despise such admonition go up and run as if they were blinded, without faith and without prayer.
1678 n vi, so--". Interpretation of Genesis 24:1-4. W. i, 2512-2515. 1679
Prayer, such will finally also feel all kinds of unhappiness and be crushed under it.
What could anyone want and desire more on earth than such a blessed and peaceful marriage, where husband and wife love each other, and their hearts are also friendly and united? Such a marriage is praised everywhere as a great miracle. And since I was still a young journeyman and heard that an honest and blissful marriage was praised and extolled, item, I read in St. Paul that he says Eph. 5, 25: "Husbands, love your wives," 2c., I wondered why such a thing would happen, and why it served to admonish and command that husbands and wives should love each other, among whom often not only love, but also senseless rancor is found.
But experience has taught me that among many marriages there is hardly one to be praised. Hence it has come about that this state has been commonly scolded by many; as a poet says: "There is always quarreling and strife in the marriage bed 2c. For this reason, there are also many who are very shy about marriage.
(114) But one must not think or judge of this state, as the heathen do; but in it one must recognize God the Creator, and bow the knee before him with all humility, and call upon him in faith, that he may give thee a helper and a bedfellow. If such a spirit and faith is present in the invocation, then one may arrange the other according to reason, and talk to the parents and listen to their advice. Afterwards, when not everything goes according to your will, you still have this comfort, that you think: I have prayed, I have asked the Lord for advice, and also my parents and friends who are related to me: If something unpleasant happens to me, I will suffer it with patience. For this is a great comfort, where one has God as a witness and founder, with whose counsel one has entered this state, and also with the foreknowledge and counsel of parents and friends has begun the same.
- again, if by your own boldness and iniquity, without the foreknowledge of your parents, you fall into
When you have entered this state, it will always bite and torment you in your heart. You will say, "Behold, I am now punished for my foolishness and disobedience; I have angered my parents, and now I am again afflicted with all kinds of displeasure. This is then an unbearable cross. Therefore this is a very beautiful chapter, not only to honor the marriage state with it, but also to comfort the consciences of those who feel harm or burden of the marriage state with it.
Young people who are still inexperienced in these matters do not think about the discomfort, trouble and burden of marriage, nor do they think that they have the devil as an enemy, who is hostile to the discipline of children, obedience, love and unity that spouses should have among each other. A young bridegroom and bride are not concerned with these things, therefore they must be taught to bring such faith with them into the marriage state, that they pray and say: Lord God, I have entered this state according to your command and will and have called upon you for help, you will now also give me grace and blessing, so that I may bear and endure the burden and burden that will be found in it. God is undoubtedly pleased with such a prayer, says yes to it, and answers: "Whatever you ask shall be done.
(117) But the wicked remember how the married state is now and then reproached by many, and what harm and accidents are wont to happen therein. Therefore they flee this state and fall into the works of the flesh, such as impurity, fornication, adultery; of which St. Paul says Gal. 5:21: "Those who do these things will not inherit the kingdom of God.
- And I speak of it all the more diligently and extensively because I see that the Holy Spirit has not disdained to describe this His own work in so many words. The godless and unbelieving people of the world, who think that everything happens by chance, do not understand anything in the holy Scriptures and about the creatures of God: But it is our duty to read diligently and to teach others, so that we learn to recognize the creatures from the holy Scriptures and also the Creator from the creatures.
1680 L. VI, 41. 42. interpretation of Genesis 24, 1-7. W. 1, 2S1S-2SM. 1681
- For the Scripture herewith shows that the creature is darkened and deformed, therefore it adorns and praises with so many words the honor and worthiness of the marriage state, so that we may learn and also teach and report to others that the marriage state is by no means to be held in low esteem; As the flesh and the world hold it in very low esteem, because they do not consider what the married state is, but look only to lust, fornication, and other pleasures, and pursue only idleness and riches, which is original sin itself, so that poor human nature is horribly defiled. And that is why the world, instead of the pleasure and joy it had hoped for, finally finds toil, pain and cross.
120 Therefore it is a strange thing about a well-born and happy marriage state. For men do not distinguish the work of God from original sin; but the holy Scriptures praise and extol the married state rightly and very highly, and show how this state is the beginning and origin of the household and worldly regiment, and also of the church, all of which are derived and built up from it, as far as the matter is concerned. In the church God's honor is sought, in the worldly regiment peace, in the house regiment child discipline. According to all this, this state has a lot of good works and fruits in it. For this reason, God and Abraham, as well as those who are truly God-fearing, judge the marriage state much differently than does the pope, who reads into the marriage state only the fornication and lust of the flesh, that is, original sin, and then also the cross and tribulation.
121 But God, according to His common grace and mercy, tolerates the sin and punishment of the inheritance; for they are hidden under the blessings and under the great heap of many good works that are done therein. The papists do not see such fruits, but call them common, worldly, and carnal works; therefore they regard this estate as a horse or ass, not judging it according to the Scriptures, which point to the fruits and good works of the marriage estate.
(122) Yea, the heathen also have vowed matrimony, and have willed that the youth should be married.
should be forced to do so, so that the society of the human race might be preserved. Those, however, who escaped the displeasure, toil and labor of this state, as the papists and monks did, devised special works and orders which should please themselves and also God, and thus could not see these right works with seeing eyes.
(123) But be it so, that such things are commonly despised by everyone, yet righteous bishops and pastors should learn them and also teach other people. For our Lord God did not reveal His word to be despised, but that we should hear it and handle it, and learn from it what we do not know by nature. Those who study other arts, such as physicians, lawyers and philosophers, have more listeners. But because we despise this teaching, all kinds of punishments and a miserable blindness follow; for we have the Scriptures and the creature of God: if we do not diligently search and inquire therein, it is our own fault that we must also be deprived of the benefits that are offered to us there.
Lastly, Abraham calls the servant to go to his fatherland and therefore bring a bride for his son Isaac. Abraham and Sarah were born in Babylon and were Babylonian citizens, that is, they were at home in Chaldea. V. 31, that Tarah took his son Abram and his wife Sarai and led them from Ur out of Chaldea; he was not born in Haran, as some would have it, and they dare to prove this from this text.
Third part.
How Abraham sends out Nieser and the latter "ach Abrahams Befehl seine Reise angetreten.
I.
V. 5-7 The servant said, "If the woman will not follow me to this land, shall I bring your son back to that land?
1682 2- VI, IL-4S. Interpretation of Genesis 24, 5-7. **W. 1, 2520-2S23. 1683**
Land from whence thou camest? And Abraham said unto him, Take heed lest thou bring my son thither again. The LORD God of heaven, which took me from my father's house, and from my home, and spake unto me, and we also sware, saying, This land will I give unto thy seed; and he shall send his angel before thee, that thou mayest take a wife for my son there.
(125) These things are not described for the sake of Abraham, Isaac and the servant, but for our sake and for the sake of all men until the end of the world; for God has set before us in Abraham a beautiful, glorious example of faith, which shines in his whole life and governs it; for he lives and is wholly attached to the word of God, who makes the promise to him, and according to it he directs all his undertakings and works, relying on his wisdom or prudence of reason for nothing.
After that, he diligently does what he is supposed to do. Do not sit idly and wait until an angel comes from heaven and brings the bride to his son, and do not let any of the things a father should take care of, so that he will not be regarded as trying to tempt God. For so it behooves parents to feast diligently and take care how they may help their children to an honest and godly marriage: they shall therefore inquire and ask after the bride, and not think that she will come by chance or by some new and unusual way of her own accord. And it is no sin for a bachelor or a virgin to think of a bride or a bridegroom; indeed, it is for this reason that banquets are held, where pious, honest people come together and eat and drink with one another. Item, one therefore also arranges the dances, which are not to be condemned by any means, if it is done with fine chastity, morality and honesty.
For since we were not created for fornication, but for marriage, it is not only lawful, but also godly and honest, for one to seek a spouse.
And ask and desire the same. This is to be done in the way mentioned above, namely, by faith and prayer, and also with the advice of the parents or those who are in their place, whoever they may be.
(128) So Abraham sends out his servant with silver and bride-gifts, for such things are part of the making of a marriage: and they shall not think that such things are displeasing to God, but shall know that they are well pleasing to Him, provided they be done with godliness and reverence.
129 But the commandment and the order, that he should dispatch the servant, is full of faith. Beware," he says, "that you do not bring my son back to the land from which I came, for God has forbidden me not to return there. I am brought forth by the LORD God of heaven, who hath more dwellings and mansions than this land and my fatherland: he is the LORD of heaven, therefore he hath appointed me another kingdom than this fatherland: and I will not have thee to desire any virgin for a wife unto my son out of this land wherein I dwell: for the Cananites shall be destroyed for idolatry, that they may be defiled. And the same is also indicated hereafter (Cap. 34) in the history of Dinah.
(130) In order that he might assure the servant and make him certain of all this, he adds that God not only spoke to him, but also swore to him. Thus Abraham praises and speaks of nothing else but God: he believes in the divine promise, and in such faith he happily arranges everything, both in terms of world and household government. Not only did he perform the high works, such as sacrificing his son and winning the victory over the kings, through his full and strong faith, but also the common and daily works. Because God has spoken to me, he says, promising and swearing to give me this land, beware and do not bring my son back there, for that would be against the promise and against the Bible or my Scriptures and faith. So
1684 L.VI, 4S-ts. Interpretation of Genesis 24:5-7. W. I, W23-AM. 1685
He lives completely in faith even in the smallest things, which the pope calls carnal and worldly; although these things are quite carnal, which are done according to the flesh, as evil desire, fornication and the like, Gal. 5:19. But to seek a wife is not carnal, but what is left of the flesh in her is devoured by faith, so that it must be spiritual; for the Spirit redeems us from corruption and from the harm of original sin.
Therefore Abraham keeps the promise and teaches that everything should be done in certainty and joy of faith, no matter how great or small, and so we should also learn that everything should be put in God's hands and commanded, no matter whether it is special or ordinary and common, high or low, so that we may rejoice and be strong in the Lord and cast all our care upon Him, 1 Sam. 2, 1. 5, 7. It may be seen as an unseemly and shameful thing to arrange a wedding for one's son; but see how it is held in such great dignity and honor in Abraham's sight, so also that he does not doubt that the angels are there, ordering, promoting, protecting and handling such work. But he exalts his Bible, that is, his promise, which he had instead of the Bible we have, very high. God of heaven, he says, who has spoken to me, will send his angel before you. For he concludes: To whomsoever God speaks, angels and all creatures serve him; but to me God has spoken, therefore angels also will serve me.
This is a beautiful conclusion from the divine promises, by which he considers it certain that the angels will be with his servant. For I, he says, have a God who has angels, who will send an angel to go with you and help you. And is this a strange speech and trust, that he believes that this work is commanded to the angels, that they should be with his servant. I will do what is due to me, he will have thought, I will give gifts to the servant and wedding rings, which he shall bring to the bride, but God will not give my servant a gift.
Servants to give an angel who will align and promote the other.
He therefore commands God and His angels with strong and perfect faith, believes that the heavenly spirits and princes are concerned with and want to deal with such a small, carnal and foolish work as it outwardly appears, and is so certain of their service that he not only knows and believes that he has the angels around him at home, but that they also want to be present wherever he sends his servant. Because we have the God of heaven and earth, he says, the angels are our protectors, administrators, yes, our servants, wherever we are.
The beautiful, glorious words and sayings in the Psalms come from this, as in the 34th Psalm, v. 8: "The angel of the Lord is encamped around those who fear him and helps them out"; item, in the 9th Psalm, v. 11: "He has commanded his angels over you. Psalm v. 11: "He has commanded his angels over you" 2c. For David looked at these histories a little more diligently than the pope and we are wont to do, who think that the angels ask nothing of us, nor take care of us, but are quite idle and amusing themselves up in heaven. Thus we all judge by nature, and if, in addition to the harm of original sin, we have been taught and thought by long habit that the angels are quite far from us, we see that through their protection and service everything we have is preserved and protected, and that men often perish horribly when they are abandoned by the service of the angels. Abraham, however, judges it much differently and better: "The angel of God, who created me, promised me and swore to me, will provide and lead the bride here. He does not say, "My cousins or close friends will think about my son getting a wife," but says, "The angel will be the speaker and messenger who will advertise and persuade the bride and her parents to follow.
135 Who has ever heard or had such faith, and can be so sure of himself, that Abraham was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who had the faith?
1686 ". VI, 46-48. interpretation of Genesis 24:5-7. W. I, 2525-2528. 1687
so certainly put off and assured. Ambrose, Augustine or such other fathers are nothing to be counted against Abraham. And see what his works are. He is a householder, a shepherd, lives among other men in the ordinary and common way of this life, and does as all parents are wont to do, that they take care of the children and arrange the wedding for them; and there seems to be nothing spiritual about him, nor is there any cap, plate or such foolish work on him.
For this reason it is necessary that our faith be awakened and that we be moved to call upon God diligently; that whoever wishes to enter into the marriage state, call upon God and believe that He will give him as a wife the one whom he desires and who will be directed according to him. Therefore, conclude with right confidence, saying, "Lord, I know that you will give me your angel to govern all things; I will give you my hand and my tongue, and I will do what is right for me, but you will take care of the rest.
We should also think this way when we want to administer church or secular offices. When I am called to the office of pastor or teacher, I will do what I can; the angel will be with me who will govern all things. Upon such faith there follows peace, assurance, and joy of the Spirit in all manner of temptations. For I am certain, even though much misfortune oppresses and weighs me down, that the angels are watching over me and are my guardians and watchmen; therefore they may also see to it that my work in my office has a blessed outcome and that I may also be delivered from the misfortune that comes my way.
Whoever believes this, we will say that he is truly blessed; but unbelief and blindness is a very shameful fault among us, who neither recognizes nor believes in such great benefits. That is why we are so ungrateful, so unkind and hard, that the services which the angels render to men grow cold among us, and one does not serve the other with such diligence, so that the heavenly spirits may perform their service with us daily and every moment in the most diligent manner.
Therefore, we will finally be punished for the sake of such ingratitude.
(139) And yet it is quite certain that the angels are present with us and around us, of which one should not even doubt. It is certain that they are not only waiting for our future in the future fatherland, but that they are also truly with us in this life, taking care of and governing our affairs, if only we firmly believe this.
If any misfortune or adversity befalls you in this life, think this: The God of heaven has promised and sworn to be my God, therefore I will not despair of His help and protection, because I hear that the great princes in heaven have nothing else to do but to be couriers and forerunners of the bridegroom at the wedding, to join bridegroom and bride, to order the wedding, to keep the children and what belongs to the house.
- and so they are commanded to take care of it; and if we will believe it, everyone among us will experience such care of the angels as they carry for us. For so we see that Abraham is quite sure that the angels are with him and serve him, not otherwise than as if they were there before his eyes, though they are invisible; so great is his faith. And whoever has such confidence that the angels are among us and govern and administer everything, he certainly also sees the angels, but with spiritual and not with carnal eyes.
This is a great and excellent glory, and the angels are highly praised by the fact that they allow themselves to be used for such minor services, which, as it can be seen, do not befit them; and may we thank God for our innate hope and pride that we are not created angels, for we would not be able to bear such minor, contemptible service and would all have followed Lucifer. For is this not a contemptible and unkind thing, to give a bride to Isaac? For over and above the fact that human nature is corrupt and horribly deformed because of sins and punishments, the female sex also has a special accident and misfortune before men.
1688 571, 4A-5V. ' Interpretation of I Genesis 24, -7. W. 1, 2528-2SS1. 1689
To bear a special cross: should such a holy angel allow himself to be sent to a woman? that is not at all befitting the majesty of the angels.
Thus we, who are nothing but muck, stink and worms, are wont to do: if some surpass others with special gifts, such as being eloquent, wise and understanding, even having more wealth and beauty than others, help God, how do such people exalt themselves above others who do not have these gifts, to whom they are equal because of sins and all kinds of accidents and miseries? So the devil also thought that it was not at all fitting for the majesty of the angels to serve Rebekah, since Abraham did not ask for it, but only wished and desired it, saying to his servant, "Go, the angel of the Lord will be with you"; and let it be seen, indeed, as a very cheap cause to be vehement and angry.
From this you can see what the nature of the good angels is, how it is such a humble, sweet and kind nature, which does not think itself too high and great to serve the poor sinners, both men and women. For they are full of light, knowledge of God and wisdom of divine goodness. Therefore, they understand that everything God commands is excellent and very good, because it pleases God.
So the angel Gabriel does not refuse to be sent to a virgin who is far inferior to him and bring her the message he was commanded by God. For he knows that such a thing is pleasing to God; whether it be a special or a common command, he asks nothing of it. The evil spirits, however, not only despise such services, but also the Lord and God Himself.
Since we now understand that we enjoy the protection and friendship of the holy angels when they have fellowship with us, let us give thanks to God for this, and let us follow the virtue and works of love of the holy angels, and also be friendly, kind and helpful to one another. No man is so friendly and willing and inclined to all kinds of service and good deeds as
the angels. But we do not believe this and we do not attribute such virtues to the angels. But it is certain that Rebekah and Isaac had a more faithful friend and guardian in the angel than in the servant and their relatives. They knew very well that the servant was pious and faithful, but that was nothing compared to the angel's faithfulness and favor.
(147) Therefore we should learn that our very best and most constant friends are invisible, namely, the dear angels, who far surpass the visible friends we have in faithfulness and favor, as well as in all kinds of service and true friendship; just as, on the other hand, the evil angels and devils, who are invisible, are our much greater and more harmful enemies than the corporeal and visible ones. All misfortune, and whatever evil happens, comes much more from them than from the enemies we see before us with our eyes; but where something good happens to us, it is all directed together by the good angels.
If we then believe and fear God, the good angels are our very best friends, as they were Isaac's and Rebecca's friends, who were also poor sinners and unworthy of such great help: but because they believed, they had the angels as servants with them.
We should also consider that we enjoy the fellowship of the heavenly spirits, no matter how horribly we are disfigured and deformed because of sin and unworthy of the service of such great creatures.
150 There is a saying of Bernard about the fall of the evil angels, which poetically pretends, like the poets, that this was a cause for Satan to fall from heaven, because he saw that the Son of God should become man and take this poor lump of flesh of the human race to himself, and after that the angels should be commanded to serve the human nature, which was far inferior and more miserable than it, and to take care of it. For this reason, he took offense at such inequity and despised the Son of God, and therefore fell from heaven.
1690 vi, s"-S2. Interpretation of Genesis 24:5-9. W. i, Wi-"n. 1691
These are indeed fine and Christian thoughts, and let us see that the devil has also inflicted and instilled such plagues and afflictions on all men through sin, that the richer, more learned and more beautiful one is, the more he exalts himself; as the pagan poet also testifies when he says (Lucan. 2, 38.): Nec servare modum rebus sublata secundis: A man's heart can have no measure when it is puffed up by fortune and prosperity; it exalts itself and breaks through.
For this reason, people should be admonished to beware of such devilish hope and to recognize their misery and suffering. For if the angels have fallen because of such hopefulness, which they had because of the great and excellent gifts, such hopefulness will also do harm to men, and especially to those who may presume with iniquity to judge divine things according to their own discretion, and since they have scarcely a grain of wisdom, let them think that they have a whole penny of it.
By appointing and ordaining the angels to have respect for us and to be so kind and mean to us, God wants to show us how much He values us who believe in Him and how fiercely He loves us. Oh, that we could recognize this on account of our horribly corrupt nature, and in turn also love God, who shows himself so gracious and friendly that he dwells among us and deals with us, although invisibly, yet not insensibly, that I speak thus, and has given us a pledge of this same love and friendly fellowship, namely, his only begotten Son, as John 3:16 states. But men are surely without all knowledge and fear of God, have ears and do not hear: their heart is blinded and their ears are thick, Isa. 6, 10.
If we believed correctly, we would already be blessed and in heaven. For faith restores all things: we have the fellowship of angels and heavenly spirits, who delight in taking care of our lives and all our goods, and have respect for us.
ben. But the devil opened our eyes in paradise so that we would think that we are wiser and greater than God and the angels. But let us recognize our weakness and exercise our faith, so that we consider and also wait for such great benefits, which we enjoy because of the protection of the dear angels, while the Son of God Himself is present.
But this is also part of the confirmation of our doctrine of the marriage state, namely that God takes care of it, against the devilish blasphemy of the pope, who calls this state an impurity: but we know from the New Testament that John 2:2 ff. Christ Himself came to the wedding; but here it is said of the holy angels that they are the bride-servants, which God admits to His saints. Therefore, the parents should keep this comfort, pray and believe, and also do what is due to their office, send out their servants, seek the bride and have her courted, so that the angel of the Lord will be there, and God Himself, who will rule and accomplish everything.
But if the woman will not follow thee, thou shalt be quit of this oath. Do not bring my son back there alone. Then the servant put his hand under the thigh of Abraham his master and swore to him.
A very great care is described here, so Abraham had for it, that his son would not be brought again to Chaldea, his fatherland, by his servant. For he commands the servant to simply turn back if he does not find anyone who wants to follow him. And as a father he did his part, he sent the servant out to seek a virgin and to woo her, and he said to him: The Lord will provide my son with a wife, if there is one there whom God has given him; but if there is none to follow you, it is certain that they are not worthy of it and that they please neither God nor the angels; although he has a good hope that God will give the parents and also the virgin such a heart that she will follow him:
1692 L. VI, ss-vt. Interpretation of Genesis 24, 8-II. W.I,WN-WS". 1693
However, if it would be otherwise, he shall absolve the servant of the oath.
157 All this comes from a wonderfully strong faith and a certain confidence. For he was certain that if he could not find a wife for his son among his friends, God would raise up a bride from stones or from some earthen lump or from a rib. For he arranges a wedding for his son, although he is still uncertain whether the servant will bring the bride. But the previous benefits and miracles that God had done for him strengthened and increased his faith and hope, namely, the salvation of his son, since he was to be slaughtered for sacrifice 2c.
(158) Therefore he said, "If I cannot find anyone in Syria or Babylon or in the whole world to marry my son, God will provide my son with a wife.
Therefore, let us learn from this example that we should believe the divine promises and wait for God's help and mercy, and be patient if we have to suffer any misfortune or adversity. For Abraham had such a heart, which was willing and ready: his things turned out as they always wanted, for better or for worse, so that he could be satisfied with them. He also dealt with outward things, which seem almost shameful, with right and strong faith, by which he both hoped for good things from God, and endured with patience the harm or accident he encountered. This is a truly Christian heart, and is quite free, safe and cheerful. If you find a bride, he says, bring her here; but if not, it is certain that there was none worthy to follow you, or to be provided and given to my son by God.
(160) As to the manner of swearing, it has been said above that not only the descendants, but also the Son of God, who was to come from the loins of Abraham, was honored; and by him one may swear, and by no one else. But that Abraham
When his servant, when he was to swear, put his hand under his thigh, the Scriptures indicate that this fruit from Abraham's loins is true God. But the question of whether Christians may also swear has been sufficiently dealt with elsewhere, and shows that Christians are permitted to take an oath from others and do it themselves.
II.
So the servant took ten camels from his master's camels, and went, having with him all his master's goods, and arose, and went to Mesopotamia, to the city of Nahor. Then he camped the camels outside the city by a well of water in the evening, when the women were going out to draw water.
161 All this can be seen as futile and worthless, or, as the papists judge, a worldly and carnal thing. Do they say that the Holy Spirit has nothing else to teach or write but about camels? Answer: God indicates that He cares for the godly and faithful even in such small and lowly things, and thus also proves that everything they do is pleasing to Him.
162 After that Moses also wanted to describe the splendor and the preparation of the wedding, when he tells how the servant took ten camels and led them with him. The pomp was not so glorious. For there were no horsemen, and perhaps the camels were used so that they had to wear the clothes and adornments of the women. For Abraham wanted the bride to come home in good order.
For this reason, the ordering and preparation of this is not to be punished, if it is in proportion and the expenses are not too great, so that respectability is considered and what belongs to such respectability and is appropriate, only that all this is done in reverence and the fear of God. The monks condemn all this, even the wedding itself,
1694 I?. VI, 54-SS. Interpretation of I
The wedding is not held and celebrated for the sake of habit and pleasure, but for the sake of the end and benefit of the marriage state, namely, the household, secular and ecclesiastical regiment, which all come from the marriage state, and the wedding is a preparation and instruction for all of this.
Therefore Abraham gives the servant the camels and other gifts, which he should honor the bride and her parents. But that in the text it is added that the servant had with him all the goods of his master, this is what the Jews understand, as Lyra tells us, from the tablets or registers in which Abraham's possessions were listed and described, and that these tablets or registers were given to the servant so that he might show them to the bride and her friends, to soften their hearts and minds so that they would be favorable and inclined toward Isaac. But this understanding is better that it be understood of divers gifts, which the servant took of all Abraham's goods, and had in his hand, that is, power; which is a common use among all nations, that they send gifts one to another, and therewith make their friendship and favor among themselves.
So this servant took gold, silver, spices, and other such things to give to the parents, brothers, and sisters of the bride, as we are wont to give to the bridegroom or the bride at this time when we are invited to a wedding, which is not to be punished at all, as the monks have said is a sin. For the Scriptures indicate that this was also done by noble, great and holy men.
166 Finally, Moses also adds the circumstances, such as the place, the time, the city and the person: he has described all this so diligently. And this is done so that we may undoubtedly believe that God governs all our affairs and works, arranging and ordering them most diligently. The angel, who is the recruiter and assigned to the servant by God, shows him the way and governs all of his plans. It had
The servant was not commanded to go to the city of Nahor in particular, but Abraham only said to him, "Go to the land or to my father's country," but by the angel's counsel and inspiration he went to the city of Nahor; but because he was uncertain there where he should enter, he made his prayer to God, as follows in the text.
v. 12-14. And said, O LORD God of my master Abraham, meet me this day, and do mercy to my master Abraham. Behold, I stand here by the well of water, and the daughters of the people of this city shall come forth to draw water. If therefore a damsel come, to whom I say, Incline thy pitcher, and let me drink; and she shall say: Drink, and I will drink thy camellias also: that she may be she whom thou gavest unto Isaac thy servant, and that I may know that thou hast shewed mercy unto my lord.
There is one question that comes out of this prayer, namely, whether God can determine and prescribe the time, place, person and measure of the thing that we ask for in our prayer. For since God is free, we should pray in such a way that we do not bind God to any circumstances, but simply say: Your will be done. Thus, since in the history of Judith, Cap. 7, 22, Osia said: "Dear brothers, have patience, and let us wait for five more days of help from God," Judith punished him severely and said, Cap. 8, 11, 12: "Will you determine the time and days for the Lord of your favor, if he is to help?" This does not serve to acquire grace, but rather wrath and disfavor.
168 Therefore it is asked whether this servant has sinned by prescribing to God the measure and manner in which he should do this thing, and whether he has tempted God with it. Hezekiah the king also made such a prayer in 2 Kings 20:8, when he asked the Lord for a sign that the Lord would heal him and that he would go to the Lord's presence on the third day. V. 17, when he said to the Lord, "Dear one, if I have found favor in your sight, let me go to the Lord.
1696 L. VI. ss-ss. Interpretation of Genesis 24:12-14. W. 1. 2S3K-2S42. 1697
make me a sign that it is you" 2c. He desires a sign of victory on the skin with the wool; for he says afterwards v. 36. f. further: "If thou wilt redeem Israel by my hand, as thou hast spoken, then I will put a skin with the wool on the threshing floor" 2c.
- To this I answer recently: According to the law, it is not proper to dictate to God, but according to the gospel, the pious who are without law may do so, but it is not proper for the wicked. Therefore, this servant is allowed to do this request because he has a command from God. So one could answer this question recently, but we do not want to use this evangelical liberty.
170 We would rather explain this question according to the law. And this is to be noted, first, that the examples of the saints and children of God are not to be taken to mean that one must follow them and make a rule out of them, unless they are in accordance with the rule prescribed for us in the Word. On the other hand, one may answer that the servant did not speak in such a way that he determined something, but in such a way that he desired something, that is, he did not determine such a goal and measure for the Lord, but desired and wished that it should be so; and it is well to be believed that he did not speak these words openly or aloud, but with a sigh and heartfelt desire. For the Scriptures also use to call this, when a man thinks, words; as in the 14th Psalm v. 1: "The foolish speak in their heart"; item, Matth. 9, 21. it is written of the woman who had the hemorrhage: "She spoke by herself," that is, she thought, "If I would only touch his garment, I would be healed." So this servant also thought, Behold, I am come to Mesopotamia; but what I shall do now I know not, I have no command of it, where I shall stop, and to what friends I shall go; dear Lord GOD, help me. And he wishes for this and says: Oh, that the virgin would come who will be the bride of my Lord's Son. He does not dictate to God what he must or should do, as if He were going to command him, which in the
History Judith happens, but only wishes and desires that it would come so; as if I would silently wish the future of a prince or otherwise a good friend, on which no one has hoped or thought.
This is part of the consolation and strengthening of our faith in prayer, for the Scriptures indicate in this place that God is so close to the pious that He not only hears their prayers to Him, but also the desires and wishes in their hearts. As every one, when he examines his whole life, has experienced and will have to testify, that many things have often happened to him without his hope, if he has only desired or longed for them.
Therefore it is not necessary to resolve this question of the freedom of the gospel, for it has no other meaning than that the servant silently wishes and desires: O that now the virgin, who is given to Isaac as a wife, would come to this well of water and bring a pitcher to draw water.
(173) The Jews tell vain lies, but this mind is simple, that the servant wished and desired that the virgin should come to the well of water. And when he sees that she comes to him with the same sign, he is frightened that what he wanted and desired happens so soon and unexpectedly. Therefore it is not a temptation, but a sign of a great desire, as if a young journeyman came to a place where virgins danced with each other, and thought to himself, "Oh, that I might see the one who is to be my wife," or otherwise looked at one who would be entrusted to him in marriage.
174 There are countless examples of this, even among the wicked, who at times, before they think of it, obtain what they have previously desired. But this is a great comfort to the pious, that they also pray and call upon God with desires and wishes. This servant also had such a heart about this that even if Rebekah had not come, he would still have been able to-
1698 L.VI.S8-W. Interpretation of Genesis 24:12-14.W. I,W4S-W1S. 1699
would have been satisfied with the will of God, otherwise it would rightly be called a temptation; but according to the aforementioned opinion it is not a temptation or a request for a sign.
- If, moreover, a quarrelsome man is not satisfied with this text, he should answer in the same way as the example of King Hezekiah and Gideon; for they humbly ask for mercy, and desire that they may be forgiven for asking for a sign: And they are not moved to such a request by unbelief, but the thing promised to them is so great that they can hardly comprehend or understand it, and overwhelmed with joy and wonder must desire and ask for a sign of such a great thing.
Gideon does not doubt that he was sent by God and called to the battle that he was to lead; but out of special joy and because he is as it were upset in spirit, he demands a sign from God, so that the others who would hear this promise would also be strengthened by the sign. So this servant could also silently ask for a sign, not for his own sake, but to strengthen his heart and also the love of the virgin with it. This is not an inconvenient answer, but I like the idea that we said it was a wish and a heartfelt desire better, because it corresponds well with the common experience of both the pious and the wicked.
Now let us also look at the words in this prayer. The Latin text says that the servant said: Fac occurrere: Dear, let it befall or occur to me, that it may be those whom thou hast prepared and provided. The Hebrew word means, thou hast warded or punished; and the Jews are worthy to be hated, because they obscure the quality and power of the words, and make them as it were dull and feeble, by stretching and directing them to various meanings; but we are to learn that we understand and interpret them according to their right and proper meaning. As when the Scripture says, "God built a temple.
Woman from the rib, which he took from man," Genesis 2:22, which is how the Jews interpret it: He made a woman; and although the interpretation is not wrong, nor does it rhyme badly, the proper meaning and quality of the word is not fully explained.
- Therefore, since it is probable that the servant did not express this opinion in these words, but only had it in mind and thought, it can be assumed that Moses wanted to express such an opinion with special and emphatic words, as befits his great spirit, and will undoubtedly have seen various obstacles that the devil is wont to throw in the way of all things that are to be started and accomplished, which is why it is necessary to call upon God to avert such obstacles and to give a happy outcome; For where He Himself does not build and preserve the city, house and church, all man's diligence and labor will be lost and in vain.
The servant has considered this, for he has had a learned schoolmaster, whom he has heard admonishing and reminding him many times that we have the devil as our greatest and most fierce adversary in all our dealings and schemes: therefore he asks that the devil's cunning schemes and obstacles may be averted, and that God may promote this cause and bring it to a good happy end. This is what he means when he says: "Let it happen to me, that is, give me grace, so that the parents and also their daughter will follow and obey my request.
He had a certain command and did not doubt the presence of the angel, even though he did not see him with his eyes; but as a disciple in Abraham's church he knew well that the devil cannot celebrate or rest, but tries all kinds of things he can and may to prevent the pious from their Christian and good conduct. Therefore he will have thought: What if they would not let me into the city, or at least into Laban's house? What if the harlot would not consent to it? Therefore help, dear Lord
1700 L. VI. 60-62. interpretation of Genesis 24:1214 . w. i. w4l-254s. 1701
God, that everything will be happy and well directed. How to speak in this way is also written in the prophet Isaiah in the 64th Cap. V. 5: "You met the happy ones", that is, you stood with your own and saved them. But who are they? The prophet says: "They are the ones who practiced righteousness," which means that however hard the devil and his enemies opposed you, you still saved your people.
For this reason Moses used a very emphatic word, indicating that this servant was a very good theologian, who understood the devil's cunning very well, that he was careful to resist all good works and to prevent them. Thus it is written in the prophet Daniel Cap. 10, 13: "The prince of the kingdom of Persia withstood me one and twenty days; and behold, Michael, one of the noblest princes, came to my rescue"; and Zech. 3, 1: "Satan stood at his right hand to resist him. Such great and various dangers should certainly take away our security and awaken us to pray that God will also meet us and make all our affairs prosperous and blissful.
The married state has many innumerable obstacles and dangers; but prayer and the angel of the Lord drive out such obstacles and dangers and easily break through. In the same way, you should learn to pray in all offices, whether you are a secular ruler or in the preaching ministry, and, following the example of this servant, ask God and say: "Oh, dear God, let it happen to me, that is, give me grace, so that everything may happen and take place of its own accord. And the servant could never have wished or asked for this if he had not been well instructed in the knowledge and experience of spiritual things and also of the devil's temptation. For this reason we should begin all our business with prayer, and after that we should also think of the protection of the holy angels who are watching over us.
183 Hence also belongs the quality of the other word: "Which you have given to your servant Isaac. The Jews interpret it: You
You have made it, you have gained it. This is not a bad word, but it does not express the power of the Hebrew word and the right spiritual understanding. The same word is also found in Psalm 6, v. 2, and Psalm 50, v. 4, and above in chapter 20, v. 16. V. 16: "This was Sarah's punishment." Therefore, this is my interpretation: The servant was in great fear, although the angel was with him, because he did not feel, or did not believe so firmly, that the heavenly spirit was present with him, as surely as it was with him. So also we do: although we know that we have the holy angels to guard us, we often doubt, and therefore fear and tremble; for the curse that is upon us and unbelief are a cause of such doubt and hinder faith in us.
184 Therefore, I believe that the word hochachta, which means you have punished, should be applied to the devil; that this is the opinion and understanding that the servant said: Lord God, punish and overcome the devil for Rebekah, so that she may become Isaac's wife and a mother of the church and the promised seed.
- With this, Moses gives to understand that there is a strange fight and dispute in all divine works, and that God directs everything through the angels as in a dispute, which they hold with Satan about it: as the example above from the prophet Daniel Cap. 10, V. 13 proves; because we have the angels, who are present to us. But they must always dispute and fight with the devil, who is in charge of preventing the work that the holy angels desire to promote and continue.
The devil saw that Rebekah was a godly and chaste virgin, honest and well-bred, and that she was to be Isaac's wife and the mother of his seed; for therefore the servant was there with the command, which he had received from his master, that he should bring her with him. Therefore, the good angel who was with the servant had to argue with the devil and shut him up. And
1702 V.VI, W-S4. Interpretation of Genesis 24:12-15. w. 1. 2548-2550. 1703
The servant desired this alone and asked that the Lord would finally be victorious and overcome through the good angels in such a conflict, which he had to hold with the devil.
187 This right and proper meaning of the word is the right natural understanding of this text, namely, that this virgin has been disputed, that I speak thus, that is, that she had to be preserved with disputing, because between the good angels and evil spirits there is a constant disputation and dispute. The good angels preach and also promote what is good, but the evil spirits, on the other hand, preach evil; and the holy ones of the same resolve ungodly reproaches or pleas, and punish the counsel and evil pretensions of the vile spirits. In this way Moses wanted to describe the prayer of the servant poetically and with flowery words.
V.15. And before he had finished speaking, behold, Rebekah the daughter of Bethuel, who was the son of Milcah, the wife of Nahor Abraham's brother, came out, bearing a pitcher on her shoulder.
From this text, one can take the explanation of the previous question in the servant's prayer, which comprehends almost all circumstances in itself and prescribes them to God. This is contrary to Christian doctrine and the word of God, for God's word teaches that one should command God the time, place, measure and manner in which a thing is to be done, and only ask for the thing with such confidence that He will give the thing for which one asks in its time and place. But where the help is delayed, one should not stop praying for it, and may nevertheless, with a difference, present the time or such other circumstances to God, and thus say: Lord God, if it should happen at this time or in this place, as I would like, then I pray to you, you will not leave me. As we are now praying for Mr. Philip, who is from us and is lying down in Weimar, that God will restore him to strength and health and keep him longer for the good of the Church and the good arts.
- therefore it is also plausible that the
Not only in this hour, when he stood by the well of water, but all along the way he asked for it, and after he was commanded to go to these places, and Abraham had promised him that the angel would go with him and be his companion, he had to determine the place and time by necessity according to the command and promise of his Lord. And even though Abraham had said that he would not find a wife for his son who would be suitable for him, he undoubtedly presented the whole matter to God, so that he would be willing to give Isaac a wife from this land, city or house, but that he would give him one from another place or in another way who would be much more suitable for him.
190] Here we also have a beautiful and glorious example of the grace and goodness of God, that He hears the prayers of the devout, through which we are stirred to prayer and our faith is also miraculously strengthened against unbelief and doubt. For this is not written for the servant's sake, but for your sake and mine. Before he had stopped speaking, behold, his prayer was already answered, and while he was still speaking, God said yes to his prayer and answered him.
Therefore, we should be certain without any doubt that God is completely willing and inclined to hear our prayer and to give us what we ask; as the 66th Psalm, v. 20, praises Him, saying: "Praise be to God, who does not reject my prayer, nor turn away His goodness from me. And this is the right and proper name of God, that he is called a God who hears prayer; and this name is as much his own as it is that he is called a Creator of heaven and earth.
- not only does he hear the prayer that is offered to him without difficulty, but we should take it for granted that at the same moment that the prayer is uttered, that which is asked should be done or has already been done; as many comforting words and sayings in the Psalms testify, as in Psalm 22, v. 6:
1704 D. VI, S4-M. Interpretation of Genesis 24, 15. W. 1, 2SS0-26SL. 1705
"Our fathers cried unto thee, and were saved." This is what it says quite simply, without any further additions.
Therefore, here is he who cries out, but there is God who hears cries and prayers. If you cry out, you will be heard; as the 34th Psalm v. 6. admonishes: "Those who look at him and run to him will not be put to shame. And therefore the prophet Isaiah took the beautiful promise in 65 Cap. V. 24. where he says: "It shall come to pass, before they call, that I will answer; while they yet speak, that I will hear." Thus St. Bernard said in a glorious and Christian way: "Dear brothers, do not despise your prayer, but know that as soon as you begin to pray, your prayer will soon be reported and written before the divine Majesty.
194 All monks know nothing of this way of praying, for they murmur their prayer only for the sake of obedience to the church or its rule. Therefore, we should learn to pray with such confidence and certainty that you can be sure that your prayer will be answered before it bursts out of your mouth: but if what you ask is not given to you as soon as you ask it, the prayer will not be in vain, but it will be given to you in its time, and you will be given what you desire, or something much better and dearer.
Therefore, let it be far from us to doubt that it will be answered. When I pray that God will sanctify His name against the Pope and the Turk, I know that such a prayer will surely be answered before I say Amen to it; for before I have begun to pray, God has seen my heart's desire and longing, which He sees and hears long before the words pass through my mouth.
But many obstacles are thrown in the way; for the devil contends against this faith, and hinders it in every way that he can and is able: our flesh and our hearts are not heated in the faith, neither are they awakened by always handling such examples of the Scriptures as are to be found in the heart.
and repeat them often, so that they may awaken us to prayer against the pope and all princes who persecute sound doctrine. But if it does not follow this year that it will be fulfilled and gain the outcome that we have desired in prayer, it will follow in another year.
197: But among all the examples of prayer, this is very excellent, and like a precious stone, as Daniel chapter 9, v. 20, 21, is described, which I will diligently command all devout Christians: "While I was yet thus speaking and praying," 2c, "therefore the man Gabriel flew," 2c. For all these things are described, not that we are to read them only once, as we do in secular examples, but that we are to be instructed by them and believe that they concern us, and therefore not to doubt the answer to prayer; but the place, time and all circumstances we are to leave to the will and counsel of God and command.
- Whoever does this will also feel in reality how prayer has such wonderful power. For in it, "the Spirit helps our weakness and represents us in the best way with inexpressible groaning," as St. Paul says in Romans 8:26 and Ephesians 3:20: "Who is able to do abundantly above all that we ask or understand. We ask only for external goods, such as peace, tranquility, health and whatever we need for this life, but the power of God surpasses all understanding, hope and all our requests. Therefore, God gives those who call upon Him many more and greater gifts than the human heart can comprehend, understand or ask for. For we worship Him whose power and benevolence are infinite; indeed, He provides and arranges all circumstances, place, time and person far better than we could have prescribed with our thoughts. Therefore, we should get our hearts accustomed and awakened to prayer, so that many pray with one another at the same time; for the more there are who pray, the sooner and more abundantly they will also obtain what they ask. But we must pray in the name of Christ, and not in the name of Mary, St. Peter, or other saints, as the papists do, of which we have often said in other places.
1706 "-"s. Interpretation of Genesis 24:15-18. W. i, MZ-^ss8. 1707
- Moses has thus far described the faith and prayer of this servant; for faith must precede all our works and business, even in the most trivial works that we do: we eat or sleep, conduct domestic or civil business, so it must all come from faith, invocation and thanksgiving, since the works of the pious must be good and pleasing to God; which cannot happen unless there is a fervent faith and right invocation, which must do and govern everything. St. Paul also exhorts us to this: "All things whatsoever ye do," he says, "do all in the name of the Lord Jesus, giving thanks to God and the Father through Him.
200] After this praise of faith, which makes everything pleasant and pleasing to God, now follows the description of hospitality, which is also often praised in other places in the holy Scriptures. And Moses gives an example of it in this whole and long chapter, which, however, coarse and unchristian hearts or hypocrites will consider to be a vain, rude and mean thing, and is also where it is without God, without faith and right invocation; as they then consider it: but with God it is all delicious, great and glorious thing.
Fourth Part.
Of Rebekah and her behavior against Eliezer, and how Eliezer bestows the same,
GOD thanks and is kindly received by Laban.
V. 16-18. And she was a very fair damsel in appearance, yet a virgin, and no man had known her. She went down to the well, measured the pitcher, and went up. Then the servant ran to meet her, and said, Let me drink a little water out of thy pitcher. And she said, Drink, my lord: and she hasted, and let down the pitcher upon her hand, and gave him drink.
- the holy scripture also commends Rebekah for being beautiful in appearance; for a beautiful form is a good creature.
It is not to be despised, and the flesh is allowed to have a little drop of external pleasure, since nature is either so corrupt or so created that we love more those who are beautiful in appearance, and especially if they are also honest, chaste and of a good nature, and give good hope that they can become good housemothers. Such are great high gifts of God.
This also belongs to our teaching, because Moses tells us so diligently how Rebekah was beautiful in appearance, and of a good nature, and adorned with beautiful and glorious virtues, and was born of pious and honest parents: but riches are not thought of at all, for riches are nothing to be reckoned against these gifts.
In our time, it is common to desire and seek only great money and goods. The holy scriptures, however, portray Isaac's bride as beautiful in appearance, a chaste and chaste virgin and of good manners, intelligent, prudent and obedient to her parents. Such a virgin does not need to have great treasures, but God gives through her a great rich treasure: but she who is naughty and of coarse manners, of a coarse mind, unwise and foolish, and also suspicious of discipline, brings with her, however rich she may be, all kinds of vices, mischief, harm and plagues. In sum, whoever desires to have a pious wife, let him call upon God, and He will hear him and give him one who, though not adorned with all the virtues that Rebekah was graced with, will nevertheless be suitable, honest and pious.
204 Here it is also illustrated and described what she had for customs and how she was brought up, so that Moses tells how she went down to the well and carried a pitcher to draw water. From this it seems that she was not a lazy virgin, brought up to idleness and lazy days, but her mother taught her and made her accustomed to housework, however naughty and peevish she was, using her as a maid or servant; therefore she sends her out to fetch water, but she serves her mother in simplicity and obedience,
1708 D.VI, 6Ć-7V. Interpretation of I Most 24, 16-20. W.I, 2558-M0. 1709
does not care for anything else, but how she diligently carries out what the mother in the house commands her to do. That is why she had to become a mother of the prophets, patriarchs and Christ.
Our virgins know nothing else, except that they dress and adorn themselves exquisitely; but of the adornment of good manners they know nothing. But here you see that Rebekah is so adorned that she is suitable for the holy man and useful to him, and well worthy that she should become such a glorious and famous mother, and that her womb should bring forth the beautiful and divine fruit from which Christ was born. However, I do not want to detract from the praise of the others; they may have been rich and beautiful, but they cannot be compared to Rebekah.
Now, in addition to the other virtues, she was hospitable. For when she had come up again from the well, which, it seems, was so deep that one had to descend a stairway, the servant says to her, "Let me drink a little water from your jar. And here see what good breeding has been among the same peoples. The servant waits for Rebekah; when she comes again from the well, he meets her, but asks her delicately, modestly and shamefacedly, and says, "Let me taste a little water from your jar." So Lucas, in the stories of the Apostles of St. Paul, in the 20th chapter, says how he broke the bread and took a bite, does not say that he ate. It seems that this servant was very humble and chaste: as in the Virgin also it seems that she was very kind and hospitable; for the text says that she hurriedly let down the pitcher on her hand and gave him to drink. She does not only tell him to taste, but also to drink as much as he likes, and gives it to him herself.
This is a great praise of this people because of the special morality, discipline and kindness that came from the religion of the fathers and the knowledge of God. They address the servant very reverently and call him "Lord". Which word St. Peter makes very great, since he says 1 Epist. 3, 6. says how Sarah honored Abraham.
not as one of her own kind or as her husband, but as her master. So Rebekah also honors this guest and stranger and calls him a lord.
This fine discipline came from the fathers, who accustomed their youth to be hospitable, to wash the feet of guests, and to offer them food and drink as if they were well acquainted with them. So St. Paul says of widows 1 Tim. 5, 10: "If they have brought up children, if they have been hospitable, if they have washed the saints' feet, if they have lent a hand to the afflicted."
Among us there are few examples of such virtues. For we do not dwell here among men, but among sows, who neither understand nor learn anything of faith or good and honest morals. Therefore we need to be patient for the sake of the glory of God, who has placed us in this place. Now Rebekah has learned such kind, courteous and lovely manners from her parents, so she offers the servant to drink, saying, "Drink, my lord." Among other peoples, who are a little more friendly, you will still find such politeness. The Italians say, Mi sere si, my lord, yes; but the Germans, being a little better bred and a little more polite, say, Dear friend, dear boy. In this coarse country, however, you will hear nothing of the sort. Therefore, let us flee such vices and beware of such coarse wild customs, and let us learn from such examples, draw and direct our lives and customs to discipline and kindness.
B. 19. 20. And when she had given him drink, she said: I will draw for thy camels also, till they be all drunken. And she hasted, and poured out the pitcher into the trough, and ran to draw water, and drew water for all his camels.
She does not let it be enough that she has given the guest drink; she also gives drink to the camels and other servants. She is so servant and pious that she does not think it too much to be a servant of the stranger and his camels: therefore she will also afterwards attain such great glory.
1710 D. VI, 70-72. interpretation of Genesis 24, 19-22. W. 1, 2560-2563. 1711
that she becomes an old mother. And these have been the customs of the oldest fathers, who have accustomed their children to such mean works of kindness and reverence toward everyone, that they would be ready to serve others, to speak kindly and sweetly to them.
In this place the Holy Spirit praises and extols such virtues, and expresses all circumstances in particular, and also all gestures, so that he may indicate that all the works of the pious, which come from a pure and faithful heart, are very pleasing and pleasing to him. And again Moses adds that they have hastened. For it has always been praised that one should be quick and nimble in serving another; and St. Paul also wants this from Christians, since he says Rom. 12:11: "Do not be slow to do what you ought to do." For slow service is not service, but nimble service is double service. Therefore we should be willing, ready and prepared to show kindness, hospitality and other friendship, because we see that such virtues are inculcated and held out to us by the Holy Spirit in so many words and so diligently.
- above (Cap. 19, 2. ff.) we have also heard of Lot in the same way, how he accommodated the angels. But we should not be displeased to read and hear such things often, for the Holy Spirit is not ashamed of them, nor is he displeased to speak and act of such things in so many words. For there are very beautiful teachings of good manners introduced in this whole narrative, which are also to be drawn to God; for they are gifts of God, which are not only in the spirit, but also by heart and with honor toward men; for God is also a God over the body, therefore he also gives gifts in the flesh, and wants us to use them with joy.
They seem to be worldly and vain, of which a stoic head or even a Pharisee might well ask whether they are permissible: as they are very hostile and morose people, who do not allow the body any pleasure or joy at all; for their religion and spirituality is, as St. Paul describes it, "a very vain and vain religion.
Col. 2, 23, that they do not spare the body, but torture and kill it until it is destroyed. As it is said of St. Bernard that he tortured his body in such a way that it would force evil desire and fornication, so that the brothers finally could not deal with him because of the foul and stinking breath; yet God created body and soul, and wants that both be allowed and given their refreshment, but that it have its measure and goal.
V.21. But the man wondered about them, and kept silent until he knew whether the Lord had given grace to his maturity or not.
The servant marvels at the haste and agility of the virgin, who is so willing and inclined to serve him and his camels so kindly. And it soon occurred to him in his heart that he had comforted himself, that his prayer would certainly be answered. Therefore such astonishment and horror came: Whether this should be the bride, he must have thought, who comes so soon and unawares; yes, it will certainly be her. And all this belongs to the previous consolation of the answer to prayer, that God gives more than we can understand and ask. Thus, I could never have thought and hoped that in such a short time the Gospel would be spread as far as it has been so far by the great grace of God: when I began to teach, I could not have even dreamed of such a thing. Therefore, it is right to be surprised, and this should also strengthen us and assure us of the great goodness and grace of God; "that this servant now no longer doubts the virgin, but is certain that she will be the bride; remember, therefore, how he comes to the parents, and tells them how the virgin is minded and what the cause of his coming is.
V.22. When the camels had all drunk, he took a gold clasp weighing half a shekel, and two bracelets on their hands weighing ten shekels of gold.
215: What is told here seems to be a very carnal and worldly thing before reason.
1712 L. VI, 72-74. interpretation of Genesis 24, 22. w. I, Aisr-Ase. 1713
I myself wonder why Moses spoke so much about such small things, when he spoke so briefly about much higher things. But there is no doubt that the Holy Spirit wanted this to be written for our instruction. For in the holy Scriptures nothing is held against us that is small or vain, but everything that is written is written for our learning, Rom. 15:4. For God wants to be known in all things, whether they are great or small.
- He has just described how Sodom was burned (Cap. 19:24) and the temptation of Abraham to sacrifice his son (Cap. 22:2) in short words, because these are great things that a man does not easily understand when he is not spiritual: but what is external to the body we understand more easily; therefore God speaks of such things to us in detail. Therefore, we should not be distressed to read or consider these things, which are described in some detail in this chapter. And although the article of man's justification is not taught here, nevertheless the teaching of fine honest manners is dealt with here; as examples of kindness, service and goodness to strangers will now follow. And we have been invited by this chapter to the wedding of Rebekah: therefore let us hear the bridal song as an example to the youth, that they may learn of weddings, and at the same time keep husband and wife honest; which things are all despised among the heathen, as may be seen in the writings of the poets, both Greek and Latin. For they look only at the flesh, and thus revile and dishonor God the Creator. We should hold the text of the holy scriptures under their noses.
217 The Hebrew word nezem occurs often in the holy scriptures, and I think I have found its right and proper meaning by diligent attention. In the Latin text it is inauris, which means a precious stone that is hung on the ears; as the histories of the Moors and Cleopatra report, in which this ornament was common. But this is still the right
It does not have the same meaning as the word, but actually means, as Jerome also considers it, a headband that reaches from one ear to the other. Our virgins use pearls and gold braids instead of the same jewelry, but that was pure gold.
218 Thus it is written in the Proverbs of Solomon, Cap. 11, 22: "A beautiful woman without discipline is like a sow with a golden hairband." This is as much as if you were to say, according to our proverb, that in a foolish and lewd woman the beautiful is as much as if a wreath were put on the head of a sow. Thus it is written in the 2nd book of Moses Cap. 32, 2. ff. that Aaron made a cast calf out of the earrings, and was not only an ornament of women, but also of men, virgins and honest matrons; as the women wear their golden braids under the veils.
219 Hence came also the forehead leaf of the high priest, which was half a ring; for he had a hat of white silk and at the forehead half a ring of gold. From there also came the crown of the kings, who used berets, namely the Orientals white, as still today the Turk leads; the Romans however from purple a red beautiful beret, around with a golden decoration. In later times they used crowns of pure gold; as the pope wears a triple crown, the Turkish emperor, as I hear, a sixfold one: but with this they have fallen away from the simplicity of the ancients.
The servant of Rebekah gives such a golden jewel, a golden hair band or braid around the hair and two bracelets. The German word, so we have, comes with the Hebrew; because we call it Geschmeide, Armgeschmeide, in Hebrew it is called zemidim. Noble matrons adorned one arm with gold or precious stones, but this servant adorned both arms. But as I have said before, this can be seen as a worldly thing and as an abundance, which a Franciscan monk would undoubtedly condemn. For they are conscience-stricken that they should touch gold or silver with their hands, whether or not they are in the world.
1714 VI, 74-78. Interpretation of Genesis 24, 22. W. I, 2566-2569. 1715
They have a great and insatiable devil of avarice sitting in their hearts, coveting and worshipping the goods of the whole world.
For this reason, all these things are held up to us against such hypocrites, so that we may learn the right middle road. For God does not want to condemn such a thing, but wants the wedding to be held honestly, to stimulate the youth with it, so that they gain desire and love for honest marriage against all kinds of defilement and unseemly mixing. Therefore, he praises and wants to describe such moderate and honest splendor, which seems to be an abundance before the eyes of the monks, so that God may testify that he is pleased with the adornment, the banquet and the happiness of the wedding for the sake of the cause for which the marriage state was primarily ordered, namely, to beget children, to raise them, to order the house government, the police and the church.
Let this be held under the noses of the sour hypocrites, who think from spirituality that one should not wear gold or silver, nor abstain from special food, clothing or such things. God does not like such holiness at all; indeed, he has made us lords, that I should rule over all things, over sheep and oxen, and over all the earth, as the 8th Psalm v. 7, 8 says, and as is also written in the first chapter above, v. 29 ff. He not only grants us such authority that we may have and possess such things, but that we may also use them. He wants us to take care of our bodies, to preserve them and not to kill them; that is why he has given us food, drink, the sun and the moon; and in this way he also permits the arrangement, splendor and adornment at the wedding.
Those who are excluded from such a common order and manner of other people may be so and use their gift of chastity, but for this reason the others do not sin when they become married and make merry at the wedding according to common usage; indeed, God praises this and makes so many words about the married couple for this reason, and the Holy Spirit beautifully adorns the bride here, as if He had nothing else to do and teach.
With this, however, we do not want to applaud the godless Epicureans and antinomians, who, when they hear this. They seek nothing else out of it, but excessive feasting and stifling, so that they exceed all measure and aim, as well as all Christian discipline and godliness; as can now be seen in our people, that they are horribly wanton in clothing, excessive adornment and living well. Everyone thinks he may do what he pleases, regardless of his rank or common respectability. The burghers in cities want to precede the nobility with great splendor and expense. The nobility wants to do the same as princes and kings. This is called going too far according to the law.
We condemn the stoic and sour minds and monks who think that these worldly things, as they call them, are condemned by God, and in the meantime praise their works highly as heavenly and spiritual works, and abstain from such pleasures, in the very worst opinion, as if they were doing God a special service, and thereby wanting to earn forgiveness of sins for themselves and other people. Those who can do so may well adorn themselves and put on a golden garment, so that they may punish and trample underfoot such sour superstitions of the saints; for God has given us the gifts of the flesh to be used, but with thanksgiving.
226 On the other hand, we also punish and condemn the wantonness and debauchery of those who adorn and clothe themselves beyond measure and always want to live in lavishness without any fear of God. For these people, as Rebekah and her parents, likewise Abraham and Isaac, lived in great humility and godliness, and need such adornment, firstly, in honor of their married state; secondly, for the sake of future child rearing, for the sake of the church and also of the worldly government, and do this in the fear of God, in faith and with thanksgiving. This is not done by the hypocrites, who think they are doing God a special service by abstaining from it. And the gluttons, who always live in a state of indulgence, also do not keep a proper measure with it, who think that it is right and good to do so.
1716 2. v7, 7^-78. interpretation of Genesis 24:22, 25-28. W. I. M9-SS72. 1717
that one is only free to always feast and abuse God's creatures. So neither of them understands the Scripture correctly. Feasting, fasting, suffering and being happy all have their time.
- with the weeping and mourning one should mourn, Rom. 12, 15. and God says Isa. 66, 2. that He wants to dwell with the miserable and the brokenhearted and fear His word. But again, he does not want to forbid, yes, he praises and is pleased where a heart is sincere and believing in the Lord. One should indeed lead a spiritual life, but so that the bodily life may also have its refreshment, especially in the case of those who have to deal with great work or are severely afflicted, so that they are plagued with restlessness that they cannot sleep: they may well drink a little more so that they may get some sleep. For this reason, says the holy scripture Psalm 104:15, wine was created, that it should gladden the heart of a man who is sad and distressed. For such a man shall eat and drink, that body and soul may be joined together again.
So we must always stay on the right middle road and not deviate either to the right or to the left, so that we do not become epicureans and wild people who even lead a wild and sour life, nor be hypocrites and monks who can always see sour. The wedding should not be deprived of its proper splendor and honest merriment, but feasting and living day and night in revelry, excessive dress or shameful gambling should not suffer at all, for all these things are strictly forbidden and condemned in the Holy Scriptures.
- But God is hostile to sadness, but he loves a cheerful and sincere heart. For otherwise it is enough for unhappiness and sadness, so that the devil may tempt and afflict people; therefore one should do the body honor and wait for it, but not let it become lustful, Rom. 13:14, and indulge in all kinds of sins and shame. And a pious, God-fearing husband, who has to do a lot of hard work in the worldly and ecclesiastical government or in housekeeping, should have rest for his heart and soul.
But where he is an idler and pursues only eating and drinking, he hardly sins.
V. 25 And said unto him, There is also plenty of straw and fodder with us, and room enough to lodge.
The Holy Spirit is pleased with this example, that these people are so hospitable, therefore he praises it so highly and with so many words. The virgin promises the servant that is not in her power: she has invited him into her father's house, although she is only her mother's maid. From this it appears what a custom and good practice it was in the families of the holy fathers; as it is said above about Abraham and Lot that they were always ready, sitting in front of the gates and waiting for the guests. Therefore, Rebekah does not doubt that her parents will receive and welcome the servant with great joy and gladness. This is a great praise of charity, love and hospitality, to which virtues the saints raised their children, that they should be charitable and hospitable, especially to the patriarchs, prophets, and those who carried and spread the word and heavenly teachings around. We should also make an effort to follow such virtues.
(vv. 26-28) And the man bowed himself, and worshipped the LORD, saying, Blessed be the LORD God of my master Abraham, which hath not left his mercy and his truth in my master: for the LORD hath led me by the way to my master's brother's house. And the damsel ran and told all these things in her mother's house.
The servant has now been granted his request and is happy that the bride has been shown to him and has found herself; now also think of the grace and goodness of God, that he should be grateful to Him for this. For this reason, we are told the right measure of joy and joyfulness, namely, that it should be such that it does not trouble the conscience or burden it with sins, but rather that in it one can feel the fear of God.
1718 L VI. 78-". Interpretation of I Genesis 24:26-28. W. 1:2S72-M75. 1719
May God keep faith, prayer and thanksgiving.
The servant bows down and thanks God that he has accomplished his journey blissfully; and over such small and worldly things he nevertheless praises God. Nothing can be so small or insignificant that it cannot become a sacrifice or service to God. And in all words and works one should always look to God, so that people may understand the gifts given to them by God and be grateful to Him for them. It is indeed a small thing to see a virgin, to give her golden spangles; but they are all gifts of God: if they are not great, they are small. For it is the same God who gives both. Therefore, God is due His service in return, namely, thanksgiving and gratitude in small things as well as in great things, so that the pious may never let go from their hearts the fear of God and the thought that God is the One who created all things and still sustains them.
233 Thus a man will be perfect and fit for all good works, 2 Tim. 3:17, because he is so instructed that he believes that God graciously gives all goods, small and great, and therefore says with this servant: "Praise be to God the Lord, the God of heaven and earth. Such people's lives are holy and pleasing to God in all their actions and deeds, whether they eat or drink, sleep or wake.
In this place Moses shows, as he does in other places, the mystery of the Trinity in the divine essence, since he says: "The Lord, the gods"; as it is also written in Deut. 6:4: "Hear, O Israel, the Lord our God is one Elohim", that is, "gods". In all things GOD is only One GOD, and so He is to be honored by us where only the Word is followed. But if any other way is made without the Word to invoke and serve GOtt, He is not one Elohim (gods). Such testimonies should be noted, for they show that the holy fathers understood the mystery of the Trinity, which is preached to us clearly and publicly.
The servant repeats and summarizes in his heart the benefits that God has shown his master, according to the promise made to him by Abraham, namely, that the Lord would send his angel, and he feels that this promise has now been fulfilled. As if he wanted to say: God has shown my Lord many benefits and faithfully keeps his promise to him: he is true; so he has led me here by the hand of the angel. I was traveling, but I did not know the way, I could not guide myself; but God the Lord led me, as a shepherd goes before his flock and leads them, John 10:4. His angel went before me, Ex 23:23, according to His promise and truth, and led me to my Lord's brother's house.
The virgin heard this thanksgiving and at the same time the name of Abraham, her blood relative; but the servant did not speak of marriage or marriage, but only handed over the gift. Now the virgin hurries home and tells her mother all this, namely that Abraham, her oldest cousin, sent his servant to the hut. And again it is put in the text that she hurried or ran, as above (v. 8. 20.) also, to indicate how the virgin was so nimble and spry.
237 But she goes to her mother's house, not that the houses were two or more than one, but that the dwellings of the men and women were distinct: the matron dwelt specially with the daughters and maids, as they did woman's work; the men also had their separate place, which was situated for their man's work. As it is the custom of some married couples today that they have their separate sleeping chambers. Therefore she hastens and runs to her mother's house, with whom she lived in the same chamber; but Milcah and Laban lived in the same house.
The Jews dispute whether Bethuel died at that time, and they tell all kinds of lies and leave the Scriptures aside, but the following text brings them along,
1720 e VI, Sv-Ć2. interpretation of Genesis 24:26-33. W. 1. 257S-W77. 1721
that Laban and Bethuel were brothers, Laban the firstborn and Bethuel the other.
V 29-33 And Rebekah had a brother, whose name was Laban: and Laban ran unto the man without by the well. And when he saw the clasps and bracelets on his sister's hands, and heard the words of Rebekah his sister, saying, Thus said the man unto me, he came unto the man, and, behold, he stood by the camels by the well. And he said, Come in, thou blessed of the LORD; why standest thou without? So he led the man into the house, and unharnessed the camels, and gave them straw and fodder, and water to wash his feet, and the men that were with him, and set food before him.
Now we have here another example and praise of hospitality, not in a few words, but as abundantly described as the previous example. Laban knows nothing of the man except what he hears from his sister, and yet as soon as he hears that there is a guest or stranger outside, he hastens to invite him into his house. This they learned from the high patriarchs Shem, Nahor, Tharah, namely, that one should receive and accommodate guests with a willing and cheerful heart, especially pious God-fearing brothers. Thus we have heard above (Cap. 19, v. 2. 3.) from Lot that he compelled the angels to stay with him. Abraham runs to meet the three men, and St. Peter 1 Epist. 4, 9 teaches that we should be hospitable without murmuring, and with an inclined and cheerful heart.
240 Although it is not easy to accept someone in our very wicked and corrupt times, unless he brings testimony from pious people, and Germany now has a particularly large number of wicked boys and murderers, who have already horribly destroyed many towns and villages. For in the dominions now and then judgment and law and good discipline lie low and are not respected at all.
We have received many insults and reproaches from the people who have received them.
However, if some come to us with good honest testimonies, we should invite them kindly and willingly, wait for them and care for them, and require them to come to us; for we are instructed from the example of the patriarchs and the teachings of Christ that we do not receive and shelter men, but angels, yes, Christ, the Son of God, and the eternal Father Himself, according to the saying of Christ Matth. 10, 40: "Whoever receives you, receives Me. And so your house will become a true temple of God, yes, a paradise and kingdom of heaven; for where God dwells, there is also His temple.
By such promises and examples the fathers were moved to gladly receive and shelter holy and godly guests, and were certain that they would receive God Himself. And in this way they made their houses a heaven and dwelling place of God, and taught this also to their children and accustomed them to hospitality. But in those days the discipline and customs were better and the regiments more serious and strict than now in our time, when we have to worry that we might be endangered by those who are unknown to us and that they might poison our food and pasture. For we have come to the last time, which unfortunately brings with it all kinds of evil, sins and vices.
However, if someone who accommodates an evil guest out of a good heart were to meet with some kind of accident on his part, he should nevertheless retain the comfort that he has done it in honor of God and out of a charitable heart to serve the same guest and to do good for God's sake. But the fathers of the house should be careful that they do not unknowingly bring danger and harm upon themselves.
Laban addresses this guest very kindly and honestly, calls him blessed by the Lord, and therefore receives him as a holy man or a prophet. And this is a beautiful example of the saying of Christ Matth. 10, 40: "Whoever receives you, receives me". And add to this, "I have cleared the house, and for the camels I have given them a place.
1722 2-82-84 . interpretation of Genesis 24, 2933 . w. l, 2L77-25K. 1723
Room made." In Hebrew there is a very emphatic word: "I have cleared out of every corner", there is no corner in my house that shall not be open to you. And it seems as if the Holy Spirit had a special pleasure in telling this, so that he used such clear words, and wanted to show that Laban was heartily willing and happy to accommodate this man and to be hospitable to him.
Yes, he also serves him with servant and stable boy work, unbridles the camels, washes his feet, which was a common practice among the people and is still a praiseworthy habit, which St. Paul also praises, 1 Tim. 5, 10. Our bishops and papists do this on Green Thursday, but they only play a child's game and pretend to be humble; afterwards, however, they wash their hands in the blood of the saints who confess the true, pure and sound doctrine.
Fifth part.
How Eliezer woos Rebekah, receives the word of consent, distributes gifts; how he returns home again and gives him
Isaac comes to meet you.
V. 33. But he said, I will not eat until I have first advertised my cause. They answered: Tell me.
In this entire chapter, we are presented with an example of a faithful servant and a pious, God-fearing messenger: he was full of faith, holiness and all kinds of virtues, and lacks none of the things that should be in a faithful servant. He has now been given an excellent inn, as well as a host who is willing and kind, with whom everything is very well prepared for him and well ordered. But all this has not prevented him from first doing his business and carrying out all the orders.
247 Therefore this Eliezer is an example to all those who are in the office and profession of a servant; such examples we have none in our time, but everyone complains.
The Holy Spirit does not commend such servants to the Holy Spirit, but makes them an abomination in the eyes of God and a servant of the devil, whom they also serve and obey. Such servants are not praised by the Holy Spirit, but are an abomination in the eyes of God and the serfs of the devil, whom they also serve and obey. St. Paul teaches and admonishes the servants thus: "You servants, be obedient in all things to your physical masters, not with service in mind, as pleasing men, but with simplicity of heart and fear of God." But you will hardly find one among thousands who will do this; however, this must be taught and inculcated into the people, and the willfulness and disobedience of the servants must be punished and condemned.
For this reason this servant is praised, because he is godly, pious and holy, who before all things wants to carry out the command of his lord, however small it may have been, namely, to woo a wife for his son. For he respects his master's command greatly, and knows that he serves God in every work that belongs to his office; therefore, I say, he was full of faith and the Holy Spirit. So Joseph also served his master faithfully, and he was also gloriously rewarded for such faithfulness, namely, that he was thereby raised to royal glory; and I have no doubt that this servant will finally have come to all great honors, good and happiness.
- for he has kept himself very fine according to the teaching of Paul, since the same Col. 3, 22. says that the servants are to be obedient to their masters, not with service before their eyes, when the master sees it, but he is equally faithful and diligent, whether his master is present or not. And as much as there has been in him, he has disgraced and put to shame the common sayings, since it has been said: The master's attention is the horse's food and prosperity; item: This is the best dung that falls from the master's feet onto the field; item: Attention is the best. All these sayings punish and lament the deceit and laziness of the servants. Just as in the comedies of the poets there are now and then many mean complaints about the wickedness of the
1724 L. 84-86. interpretation of Genesis 24:33, 34. w. I, 2582-2585. 1725
Servants. For from our own experience we must confess that this is true, as is said in the Greek proverb: The master himself must be the servant, where he wants to be right in the house. All such sayings are completely nullified by Eliezer's faithfulness and diligence; for he himself is Abraham's eye and the dung falls from his feet.
250'. Such examples of piety are praised with words and writings of the Holy Spirit, which are indeed small and domestic works. For the servant does nothing else, except that he goes along with camels, carrying gold, which are all human works, but very good and holy; for they come from the supreme fear of God and faith in God, and from obedience and faithfulness to his Lord.
- And such examples should be held up to the servants and the servants, yes, they should be held up against the abominable works of the monks. For such domestic, servile and worldly works, so that one deals with the domestic and worldly regiment, are praised and extolled in the holy scriptures to the highest degree; for they serve for the breeding of children and the preservation of the domestic and worldly regiment, yes, they also serve for the preservation of godliness and right religion.
V. 34. He said: I am Abraham's servant.
252 This is a fine and godly court of the servant; for he boasts of his lord, and exalts himself very highly that he is the servant of such a great man. As if he wanted to say: I am a messenger of a king, prince or other great potentate. It seems to us to be a small thing that he boasts that he is Abraham's servant, but he considers this very great. For by this he makes his way and access to the Syrians, yes, he wrests favor and good will from them. Have you, he says, ever heard Abraham's name? I am his messenger, he has sent me.
253 But in this courting there is still the highest kindness and humility; for he says nothing of himself except that he is a servant, and yet he is the chief of Abraham's house, to whom the administration of the household regiment was commanded. And this is rightly called honoring his master,
as St. Paul exhorts the servants to do, when he says Col. 3, 23: "All things whatsoever ye do, do from the heart, as unto the Lord, and not unto men. This servant read and fulfilled the epistles of Paul before Paul was born, and judged very rightly that he served Abraham not as a man, but as a prophet and patriarch of God.
Therefore he does not say in vain: "I am Abraham's servant," of which I boast, although I am not worthy of the honor: but I serve him gladly and from the heart, for I know that he is a son and man of God. Who would not gladly serve such a man? For he certainly thinks that God esteems his Lord so great and holds him so dear that for his sake he sends his servant an angel as a companion.
Therefore, this is a fine example of good morals, which confirms and teaches the teaching of St. Paul that servants should serve gladly, because they are certain, when they serve their masters faithfully, whether they are present or not, that they are serving the divine Majesty. And if we were not so blind and senseless, we would thank God for this knowledge that we are certain that we serve God and not men, and that God so abundantly showers us with good works and His services. For of all the work that a servant does in the house, even if he only sweeps the house, he should be certain that he is doing God a service.
(256) But this is our foolishness, that we think, If I would serve God the Lord in heaven, I would boast; these are first of all bad, low and mean works. There our flesh betrays itself, which does not believe that it is true that a servant who is obedient to his master serves God; likewise also a son, a daughter, a maid or a pupil, where they are obedient to father and mother and the schoolmaster. For if we believed it, all our works would be done with glory, joy and gratitude. But since we do not have the Holy Spirit, neither do we believe that a lord, a lady, a pastor, a schoolmaster, and the like are God's order, so
1726 " VI. ss-88. interpretation of I Genesis 24:34-44. W. I, WW-2S88. 1727
all obedience is cold and gone out of us, for otherwise we would gladly be obedient.
If God told you to go and greet some good friend or prince with a new and special commandment, you would do so with the greatest joy, without any delay. But why do you not do the same when your master or parents command you? For the same is said and commanded to you by God through your Lord and your parents; as St. Paul testifies when he says Col. 3:24: "You serve the Lord Christ."
But who recognizes or believes this? Help God, how vehemently the authorities, lords, parents and schoolmasters are complaining today! People are acting as if they were completely possessed and insane, yes, they are full of horrible murder. For the children kill their own parents, not with the sword, but with sadness of heart and sorrow: they bring their parents down from strength and sap, who grieve and sorrow to death because they mean their children warmly, but the children do not want to obey, since obedience of the children should please and refresh them. So also the household makes their masters grieve and mourn to death because of their disobedience and wickedness, so that all the ranks of those who should be submissive and obedient to others grieve the Holy Spirit, which is the very worst, Eph. 4, 30. as the epistle to the Hebrews Cap. 13, 17. says: "Obey your teachers, and follow them; that they may do it with joy, and not with sighing: for that is not good for you."
Therefore, such examples should be diligently noted, so that we may learn what a great thing it is to faithfully serve the lords who rule over us. For however despised and small such service or obedience may be regarded, nevertheless those who are in domestic or worldly rule over us have such rule by God's order. Now if you do your duty of obedience, you have a gracious God, a peaceful heart, and a Lord who blesses you: but if not, God will be angry, and because of your disobedience you can
have no peaceful conscience: you have lost God the Lord from your heart, along with your good conscience and all blessings.
V.35-44: And the LORD blessed my lord abundantly, and became great, and gave him sheep, and oxen, and silver, and gold, and menservants, and maidservants, and camels, and asses. And Sarah my lord's wife bare a son unto my lord in his old age: and unto him gave he all that he had. And my lord took an oath of me, saying, Thou shalt not take a wife for my son of the daughters of the Cananites, in whose land I dwell; but go to my father's house, and to my family; there take a wife for my son. And I said unto my lord, How if the wife will not follow me? Then said he unto me, The LORD, before whom I walk, will send his angel with thee, and give grace unto thy journey, that thou mayest take a wife unto my son of my friendship, and of my father's house. Then thou shalt be far from my oath, when thou comest to my friendship: if they give thee not, thou shalt be quit of my oath. So I came to the well this day, and said, O LORD God of my master Abraham, if thou hast given grace unto my journey, wherefore I have journeyed, behold, I stand here by the well of water. And if a virgin come forth to draw, and I say unto her, Give me a little water to drink out of thy pitcher; and she shall say, Drink thou, and I will draw for thy camels also: that she may be the woman which the LORD my lord hath given to his son.
This is a long repetition of what has been said before, and a proof of the faithfulness and diligence of this servant, who now praises his master and thus wants to say: "Not only do I serve this master of mine, but also the angels. But he is a great man; for he is very richly blessed by God and very famous, not only for his wisdom, faith and piety in the church and world government, even among kings, as has been reported above (Cap. 20.) in his history: but also in his household because of the bodily blessings, gold, silver, servants and maids 2c. Such
1728 VI, 88-so. Interpretation of Genesis 24:35-44. W. 1. 2SS8-MSI. 1729
The servant in particular is so great that he has so much and so great a good, and everything so abundantly through God's blessing. For he sees all this in faith. The gifts he has for himself he holds in low esteem, for the greatest thing is that everything he has is God's gift, and everything he has in his administration comes through God's blessing and help. But I am appointed to keep all this and to govern his Hans. Therefore, you have here not an ordinary guest, but a messenger of God.
- Whoever understands this would not want unreasonably to be the servant of such a master, above all other honor and glory of this life. But no one considers it, nor ascribes it to God, that he should give as this servant does; but especially the miser, and those who deal in unseemly ways, do not recognize God's gift.
Therefore the servant adds more and says: "I will not only relate these great and excellent gifts of God, but also the great miracles which are signs that God is with my master Abraham. Sarah, his wife, was barren and half unable to bear children; she gave birth to my Lord's son Isaac. Which miracle work he will have made then without doubt with more words large, and somewhat more extensively tells, which is described here recently.
And this is the praise and glory of the godly and Christian service which this servant has rendered to his lord. Those who are in such a low estate should know that they have the same glory and hope in their profession that the lords or other high estates have. For whatever honor and majesty there is in the high estates, all this the servants have in common with them, and the servants are made worthy of the honor, that they may glorify their masters.
But here one would say: What is the purpose of such a long repetition? Answer: First of all, it serves to adorn and praise the betrothals, which should not be done secretly in the corner. It seems to be a worldly thing, that the servant of his master's and his son's property so much
But it is told so that we may know that it is not only not a sin or condemned by God to praise one who courts a virgin, but that it is also honest and praiseworthy before God. For this long story does not belong to Abraham or his servant alone, but it is a praise, so that the bridegroom is praised, whom one should praise and extol in words to the virgin, namely, that he is honorable, pious, beautiful and rich, the child of pious and honorable people: as also in the virgin such praise is sought, that she is virtuous, well brought up and born of pious parents. This is all part of promoting marriage and marriage by it, and all pleases God well. Therefore, in addition to the other command to woo the bride, the servant also praised Isaac because of his virtue and wealth, which his father had given him.
This also serves to confirm our opinion, namely, that the clandestine marriage of convenience, by which a loose boy often steals his son or daughter away from honest parents, should not be permitted. Therefore, we fight with all our might against such devilish deceit, since the Holy Spirit so diligently expresses the consent of parents, bride and groom.
266 And this glory and praise of Isaac is for this reason prepared, and all the circumstances are read together, that thereby the virgin's mind may be searched, so that it should not be thought that she must take to marriage one to whom she has neither desire nor love. Therefore the servant says that he is an honest and pious youth; item, that he has pious God-fearing parents and in his whole family is the right religion and pure healthy doctrine.
In his decree, the pope says that error and an unfulfilled condition can divorce a marriage that has not only already been made and vowed by one to the other, but has also already been decided and confirmed; and he lists fifteen obstacles that can hinder a marriage. But these two, he says, set aside the marriage that has already been established and confirmed. So Jacob and Leah could be divorced according to his law.
1730 L. VI, W-92. interpretation of L. Genesis 24, 35-44. W. I, AM-ĆNt. 1731
because Jacob had not chosen Leah, but had been deceived by an error and deceit of person.
268 Should not fraud here also annul the secret betrothal, since some knave and swindler steals my daughter from me secretly without my will and knowledge? In order that such fraud and error may be prevented, the consent of the parents of both parties should come to the marriage, and the persons, as bridegroom and bride, should know each other, so that the marriage may be strong and confirmed, and it is not necessary to separate the marriage for the sake of an unfulfilled condition or error. Therefore, secret engagements should be punished and condemned as such a thing, from which all kinds of mischief, harm and misfortune come in heaps: which God has shown us a beautiful order to prevent, namely, that marriage foundations should be established and made according to the advice and with the consent of the parents of the bridegroom and the bride. But I have also said above that the parents should not abuse their right and exercise tyranny over the children.
Since all this repetition belongs to the description of the wedding and betrothal ceremony, it should be applied to the common doctrine mentioned above, namely, the dignity of the married state and that this state is pleasing to God. For the whole world is blinded by original sin, so that it cannot see the divine works, nor recognize the glory of God in such works. Now and then in the writings of the Latin and Greek writers, the married state is scolded and blasphemed, and what is evil in it is drawn out and made dirty, but what is good in it is obscured.
There are two kinds of evil in the marriage state, which sin and the devil have attached to this state. One is sin and natural infirmities, the other is death. These two evils have disfigured and corrupted the whole of nature to such an extent that reason can see no more in the female sex than weakness and unwillingness. In addition, there are also punishments and illnesses.
And there are also many other countless miseries and misfortunes, all of which annoy men, and make great people more ill-disposed toward this state, as if these two things were the fault of women alone, when we men have many more shameful infirmities than greed, avarice, and such gross vices, so that we cause trouble in the worldly government and also in the church, and make them sad. Yes, add to this the punishment and all kinds of diseases.
For this reason, if one were to compare these things with one another and record them in a register or book, one would find much greater faults and defects in men than in women. But this is our lamentation and folly, that we cannot recognize or see anything that is good, but see only that which the devil has attached to the senses and powers of body and soul. Hence so much abuse has come, so that the female sex has been more reviled than the male. Therefore, we should take care that as much as the devil has obscured this divine order and made it worthless, so much the more we should praise, extol, adorn and commend God's work and order and the divine glory in it.
For everyone will have to admit that the female gender is a creature of God. Now the Scripture says (Gen. 1, 31): "God looked at all that he had made, and behold, it was very good. The devil suppresses this good with invective, and is wont to sweep out and reject the evil. On the other hand, we should read the right use and the good together; for the same surpasses the infirmities and the evil so much more, how much greater is God's goodness than the devil's wickedness. Now if we could know the goodness of nature as it is created, we would then be blessed, as we will fully understand this in eternal life.
- there are, as I have said before, in this poor female sex certain infirmities and defects, as, death, that is, all kinds of punishments, diseases, and troubles, which all belong to death, in the mother as well as in the children: she is
1732 L. vi, W-si. Interpretation of Genesis 24:35-44. W. i, E-E. 1733
The children are disobedient and wild, the neighbors are wicked and unpleasant; but now we speak of the infirmities that are within the marriage state and do not divorce the marriage, as adultery does. But such infirmities should all be covered up with the good and benefits we have taught against them. For though the female sex is very weak, and both in mind and body is afflicted with many infirmities, yet the one good covers all such infirmities, namely, childbearing and childbearing. This dialectical argument and proof is very strong, passes through and overcomes, and there is nothing else that can so powerfully conclude and so certainly convince as this, be it beauty, good manners, wealth, or whatever other gifts may be in women.
274 And with this gift Adam also covered all infirmities and damages, when he gave his wife the name that she should be called Eve, Genesis 3:20, which is said to be life; which overcomes all other things, whether they be evil or good, and has its beginning from the woman. For nothing lives unless it is borne and born in the womb, and suckled with the mother's breasts and milk; hence all kingdoms and dominions, all prophets and fathers, have come: that therefore God has placed on the woman and bound to her His creation of all men, and also the use and manner of creation, that is, that she should conceive, bear children, nurture and rear them, and serve the man and rule the house. Thus this ineffable good shines forth among all the evil infirmities and damages that may be found in the female sex. This is a very short praise, which comprehends everything in itself, and which Adam also comprehended in one word by calling his wife Eve.
Therefore the woman is a mother of all men, who carries men in her womb, gives birth to them in this world, nourishes them with her milk, waits for them with bathing and all other services. For what would kings, princes, prophets and all the saints be, if Eve had not been? For God makes
the people not from stones, but from man and woman.
This argument should be held under the noses of the papists, God's enemies, and all who despise the female sex; and at the same time, the examples of the fathers and the saints who lived in matrimony should be cited. This is how the married state is adorned, which the whole world otherwise disdains and reviles, as can be seen in the poets Juvenal and Martial.
But what is it that they complain so vehemently about harm alone and do not also consider life in death and punishment, namely, that men are born, nurtured and preserved for this and eternal life? Such immeasurable, incomprehensible and quite divine good they should not do with their eyes, so they would judge better of the female sex.
278 In Gellius there are strange words from the speech of Metellus, who had admonished the citizens of Rome to take wives. Knowing that everyone is disgusted by the unpleasantness and toil of sin and death, he sets forth his exhortation thus, saying: "Dear citizens, if we could live without wives, we could be free from all this toil and trouble. But since nature has made it so that we cannot live comfortably with women, nor can we live at all without them, it is better to take that over ourselves, by which we can always be advised and helped in life, than to strive for shorter pleasure and joy.
In those days wise people were annoyed by these words. For they thought that he should have kept silent and covered up the unwillingness. And it is true that you might say that he, in advising them to enter into matrimony, was in fact advising them against it; but it is just the same misgiving that Adam had. He does not deny the unpleasantness, toil, and trouble of this state, but sets the good against it, saying thus: "If you take no wives, you shall be saved from much toil and unpleasantness; but if you have dominion over the whole race, you shall have no more toil and unpleasantness.
1734 VI, 94-W. Interpretation of I Genesis 24, 35-48. W. I, M7-26M. 1735
If you want to rule and govern, wage war and expand your regiment, there must be people who are alive. Therefore, the first thing you must think about is life, for those who are not alive will not rule, nor will they wage war on and conquer other nations and countries.
For this reason life is the highest good of the female sex, which alone rejects and refutes the invectives of Juvenal and the Auderns, who have reviled this state and the female sex. If a city is to be filled with children and citizens, it is necessary that the people become married. And all this rhymes finely with the one name our first father gave to his wife, calling her Eve, that is, a mother of the living, who gives birth to children who can then administer the temporal government, rule the church and the house, learn to know God, and be saved in eternal life.
The patriarchs also felt and experienced the discomfort and hardship of the married state. Abraham, Lot and the others were strangers, traveled around and suffered many miseries and great misfortunes, but they endured them with patience and absorbed them, remembering this great comfort, that Eve is a mother of the living, who bears children and brings them forth.
That is why we have to struggle with such trouble, unpleasantness and burden of the married state, because we always have the present misfortune most before our eyes and in our mind. For we are not yet in the blessed life for which we are waiting, but in such a life in which we must struggle and struggle with many misfortunes; all of which we must learn to consider with the knowledge of creation and order, which is good and divine, and the youth must become accustomed to think of the female sex and of the marriage state what is right and Christian to think of it.
Yes, you say, yet the whole world and many wise people despise this state and shun it. Answer: In this way they show their folly, because they only pay attention to infirmities.
But they do not open their eyes to see the motherhood that nullifies all evil and trouble. In addition to this, God Himself praises and honors the marriage state in the fourth commandment, when He says in Exodus 20:12: "You shall honor your father and your mother. But all that he has established and honored in his commandments is not to be reproached and blasphemed.
He who is able to abstain and live chastely may well abstain, but he should nevertheless speak honestly and much about marriage and motherhood, for these are God's blessing and order, by which God sustains the entire human race in this life. And this is what I wanted to repeat about the praise of matrimony. For Rebekah gives cause for the Holy Spirit to speak so much about the marriage state and betrothal, even to us as a lesson and example.
Before I had spoken these words in my heart, behold, Rebekah came out with a pitcher on her shoulder, and went down to the well and drew water. Then said I unto her, Give me to drink. And she hasted and took the pitcher from her shoulder, and said, Drink, and I will water thy camels also. So I drank, and she watered the camels also. And I asked her, saying, What daughter art thou? She answered: I am the daughter of Bethuel, the son of Nahor, whom Milcah bare unto him. Then I put a clasp on her forehead, and bracelets on her hands, and bowed myself, and worshipped the LORD, and praised the LORD God of my master Abraham, which led me in the right way, to take my master's brother's daughter unto his son.
Here the servant declares to himself that he did not speak the words of his prayer in clear terms, but thought of them silently; and again he himself testifies that God heard him, since he called upon him before he had finished his prayer. The whole speech, however, which repeats all the circumstances, how he came to the virgin and desired to drink from her and other things, has already been discussed.
1736 L. VI, 96-98. interpretation of Genesis 24, 49-52. w. 1, 2609-2603. 1737
V. 49. Now if you are the ones who want to prove friendship and faithfulness to my Lord, tell me; if not, tell me, so that I turn to the right or to the left.
Now this is the request, in which the servant says after the report has been made: Be you such people as you are worthy, that you show friendship and faithfulness to my Lord; for this is how the words read in Hebrew. The Latin word, misericordia, in this place means benevolence or friendship, and veritas means, where one does that which others have provided for one and hoped for. Here again the Holy Spirit uses beautiful, excellent words. The servant calls this friendship, or benevolence and faithfulness, when these people give their daughter in marriage to his master's son.
- And all this is so that the evil and shameful thoughts that the world has about marriage, and which Satan and the enemies of the marriage state have given to the flesh, may be torn out of the hearts of men: And the holy scripture praises this here as a very great gift and blessing, to give this virgin to Isaac as a wife, so that thereby the burden and displeasure of the marriage state might be taken out of sight, and Eve, the maternal body, birth and motherhood might be held up to the hearts of men. And up to this point the servant has wooed the bride; now the answer follows.
Then Laban and Bethuel answered and said: This is from the LORD; therefore we cannot speak evil against thee, neither can we speak good against thee: there is Rebekah before thee; take her, and go, that she may be thy master's son's wife, as the LORD hath spoken. When Abraham's servant heard these words, he bowed down to the ground before the LORD.
- so easily, blissfully and nimbly this whole thing goes on and goes well, because God and the angels are there, who help it and continue it; and if God's word takes place with Laban and Bethuel, therefore they answer thus: That you are Abraham's servant and that Abraham himself is a servant of God, we can conclude from your words.
and accept them. For they understand and receive the words no differently than if God Himself had spoken them.
And it would be well for us if we could also be sure that when we hear a brother or servant speak God's word, we then hear God Himself: if we believe this, we would be truly blessed, and this would help us greatly to increase and strengthen our faith, and awaken hope and all virtues in us. And we should indeed do this, accepting the verbal word of man as a voice of God from heaven. The word of this servant is also an oral word, as in the ministry of preaching; and yet these holy men testify that such work is from God. Therefore, this is a very beautiful and excellent answer, which also teaches and assures us, namely, that as often as we hear a pastor or church servant, or a servant of God, we then hear God's word.
290 Let this be diligently remembered for the sake of the common temptation. For in the whole world there is no disciple who is more subject, and has more masters and teachers to suffer over him, than the wisdom of God; as Christ says Matth. 11, 19: "Wisdom must be justified by her children. Everything that God speaks or does finds innumerable judges in the world who master and reprove it; so that one should rather say with these men here: "This comes from the Lord"; therefore he himself should change and improve what needs to be changed, what he thinks should be done or taken away from it, but such things are not due to me. But in this the papists, Turks, Jews, sacramental worms, and all the red spirits sin. God grant that we may be those who keep the right and pure understanding of His word.
291 And so this marriage was established and confirmed by the Lord, who brought Rebekah to Isaac, just as he brought Eve to Adam. And the Holy Spirit has described these things so that we may know that where a man and a woman are joined in matrimony, they will be joined together.
1738 vi" W-ioi. Interpretation of Genesis 24:50-61. W. i, ssor-A". 1739
The servant adds a thanksgiving for the fact that his master's bride is given by God to his master's son. For this reason, the servant adds a thanksgiving for the fact that his master's son is given a bride by God. Thus, everything is full of godliness, so that he will go around. For one should give thanks to God in small things as well as in great things.
V. 53, 54: And he brought forth jewels of silver and gold, and raiment, and gave them to Rebekah; and to her brother and to her mother he gave spices. Then he ate and drank with the men who were with him, and stayed there overnight.
The fact that the bride and her friends were honored with gifts and that a merry feast was prepared is described here, so that we do not think that such things are unseemly or forbidden by God, but rather they are honest and pleasing to God, but in such a way that they are done in moderation. The golden jewels were not golden cups, but jewelry and women's clothing, such as hair bands, skirts, bustles, veils, and hoods. But the gifts he gives to her brother and mother are the noblest and most delicious fruits, such as pomegranates, spices, myrrh, balsam and the like; as they are enumerated in Joseph's blessing, Deut. 33, 13. ff: "There are noble fruits from heaven, from the dew, and from the deep that lies beneath; there are noble fruits from the sun, and noble fruits of the moons, and noble fruits from the earth, and what is within" 2c. He has no money, but brings such jewelry as serves the bride; in addition, to the mother and friends he brings gifts that Abraham had deemed suitable for them. Such things are necessary for good manners and this common life, and Christians should not despise such things; for they are not forbidden even in the holy Scriptures, but are commended therein.
V. 54-61: And he arose in the morning, and said, Let me go unto my lord. But her brother and mother said: Let the damsel stay with us a day or ten, and then you shall go. Then he said to them: Do not stop me, for the Lord has mercy on me.
given to me for my journey. Let me go to my master. Then said they, Let us call the damsel, and ask what she saith. And they called unto Rebekah, and said unto her, Wilt thou go with this man? And she answered, Yea, I will go with him. So they sent Rebekah her sister away with her nurse and Abraham's servant and his men. And they blessed Rebekah, and said unto her, Thou art our sister; increase thou in many thousands of thousands, and let thy seed possess the gates of his enemies. So Rebekah arose with her maidens, and sat upon the camels, and went after the man. And the servant took Rebekah, and went.
This is a strange example of the servant, that he hastens to bring the bride to his master, by which we are admonished that we should never delay or be tardy in God's works, but should put out of the way all hindrance and everything else that can hinder us from the work we have begun. And the pagans have also admonished to this in their writings, namely, that where one has discussed a matter, one should hasten with it, so that it may soon be set in motion; as Sallust says: Cum consulueris mature, opus facto est (After well-trodden counsel proceed quickly to action); item, as Cato says: Fronte capillata post haec occasio calva, that is: Where one has opportunity at first and neglects it, it is afterwards too long delayed and neglected. And Bonaventure has a fine splendid saying about it: Qui deserit occasionem, deseretur ab occasione: Who leaves the opportunity, the same will be left by it again. Much less, then, is indolence permissible in God's ways, because it brings serious harm. As the bride complains in the Song of Songs, Cap. 5, 2-6, that while she had promised to go out, the bridegroom would only wait a little while, but he had turned and passed by, because she had not immediately, after hearing his voice, opened the door without deliberation and delay.
He who does not look at the very hour or moment when the Holy Spirit calls him will never take hold of him.
1740 vi, ivi-ivs. Interpretation of 1 Most 24, 54-67. w. i, M06-2M. 1741
For once he departs, he will not return. Just as daily experience teaches that those who are slow in dealing with things never get rich, so such people will never be taught or become great in the church. For this saying, whether a pagan poet may have composed it, applies everywhere: Qui non est hodie, cras minus aptus erit: He who is not skillful today will be much less skillful tomorrow.
And I have learned this from my own experience, as often as I wanted to pray, read, or receive the reverend sacrament: the longer I delayed with it, the more I felt and found that I was unfit for it and least of all capable. For delay is a secret plague, but does cruel harm. The Holy Spirit does not give His gifts to those who are slow and lazy, but to those who are willing, ready and quick; as Ps. 119:60 says: "I make haste, and do not delay to keep Your commandments." So the Holy Spirit also praised Rebekah for hastening, as the text says: "And hastening she let down the pitcher upon her hand"; item: "The damsel ran, and told all these things in her mother's hand."
Therefore let the example of this servant move us to learn to beware of this affliction and to be enemies of it. It often takes more than a month or a whole year to do a thing right and well. The men of war also understand this, and the devil pays close attention to all kinds of opportunities; that is why he often wins.
The last part is about the consent of the virgin. For before the servant departs, they call to her and ask her, "Will you go with this man?" This is why marriage should take place, so that we may have God present, who created this state for innumerable benefits; and He Himself joins the spouses together, and is not only the one who joins them together and pronounces marriage, but also blesses them. But he wills that the consent of both parents and virgin be present, that they may come together properly and rightly divinely.
And Isaac came from the well of the living and seeing (for he dwelt in the land toward the south), and went out to pray in the field about even, and lifted up his eyes, and saw camels coming. And Rebekah lifted up her eyes, and saw Isaac: and she fell down from off the camel, and said unto the servant, Who is this man that cometh to meet us in the field? And the servant said, This is my lord. Then she took her cloak, and covered herself. And the servant told Isaac all the things which he had set forth. And Isaac brought her into the tabernacle of Sarah his mother, and took Rebekah, and she became his wife, and loved her. So Isaac was comforted concerning his mother.
298 Mesopotamia, whence the servant brought the bride, is toward the north; but Isaac dwelt in the land toward the south. And it is as if Abraham had given Isaac a special house and servants of his own, over which he was to preside and rule, in the place where the well of the living and the seeing was. Abraham stayed in Hebron; therefore Isaac went out either to his father in Hebron or to some other place.
The Latin text says that he went "to remember," which the Hebrews interpret as praying; but I like the other better. For the Hebrew word, siach, has two meanings: first, it means shrub, as above in chapter 2; second, the Scriptures use it to mean speech, when one speaks to himself or to another; as in the title of the 102nd Psalm, "As he pours out his speech or lamentation," 2c. It is called a special and secret conversationwo two walk together and talk to each other. Isaac did not think about his bride at that time, but went out for a walk with a good friend, with whom he talked on the way either about the divine promises, or about marriage, or about housekeeping. He kept himself as a householder should, talking about God and God's blessings, and also about how to govern the household, and about farming.
1742 8- Vl. 1S3.!M. Interpretation of Genesis 24, 62-67. cap. 25, 1-4. W. 1, 2MS-2M2. 1743
Lastly, Moses says that Isaac received the bride brought by the servant with joy and loved her. Because his mother died, he mourned and grieved for three whole years, but when the bride was brought, his mourning was relieved.
And this opinion pleases God well, so that I may love our spouse, even though it is difficult for the corrupt nature to do so. For she looks only at the misfortune of sins and punishments, and at the toil and discomfort and trouble that occur in this state, both from within and from without. But this is rather to be considered, that the female sex has the gifts, that they become mothers; to this one should look. Many, however, do not seek this, that they may beget children, but seek only carnal pleasure.
Therefore, when they are tired and weary of it, they begin to be hostile to this union by which man and woman come together, to despise and abhor it. But there is a difference between these two things, loving the woman and being lusted after by her. Loving the woman does not come from the corrupted nature, but from the nature that has been corrupted and made right again.
302 After that it is praised here also to Rebekka that she was chaste and shamefaced, therefore that she covered herself with a veil when she saw Isaac. These are customs that come from the fact that she was raised by her parents in a finely chaste and modest way, and shied away from looking at men, even her own bridegroom.
The twenty-fifth chapter.
First Part.
First piece.
How Abraham remarries and bears children.
V. 1-4 Abraham took a wife again, whose name was Keturah. She bore him Simran and Jaksan, Medan and Midian, Jezbak and Shuah. And Jaksan begat Seba and Dedan. And the children of Dedan were: Assurim, Letusim and Leumim. The children of Mdian were: Epha, Epher, Hanoch, Abida and Eldaa. These are all the children of Keturah.
Here we will bury the holy patriarch Abraham, an example that is well worth keeping in the church of God. But in this chapter there is a piece and an example that can be seen as very evil, and everyone is very angry about it. For since Abraham is an old and gray man and
Now that he is close to the grave, he can have nothing else in mind or in his thoughts but certain death, so he takes a young wife and has many children with her.
In the previous chapter he decided the time of his life, made his will and appointed Isaac as heir to all his goods. But now that his son is married and has married, he himself takes a wife. What one is to answer to this is uncertain: whether it is to be understood in such a way that the scripture puts 'one thing before another, the last before the first or vice versa the first before the last, about this I am completely uncertain. Now that we follow the order in the text, we find a strange question. St. Paul Rom. 4, 19 describes Abraham himself that his body had already died and he was not able to bear children because he was almost a hundred years old. Therefore, it can be considered that this part of the chapter should have been placed before and at the beginning.
1744 L. VI, 1V4-1". Interpretation of I Moses 25, 1-4. W. 1, 26I2-26IS. 1745
and that Abraham took Keturah to wife before he begat Isaac. So perhaps one could answer this important question. But I cannot say anything certain about it.
003 For though we should suppose that he had taken Keturah, when he had cast out Hagar, yet at that time he was not far from an hundred years old. For Hagar gave birth to Ishmael when Abraham was six and eighty years old, and Sarah to Isaac when he was a hundred years old. Therefore, this answer is not yet sufficient, but the question still remains in doubt.
But let us follow the common way according to the description in the text. St. Paul says that Abraham's body died after he begot Isaac. And when Isaac took Rebekah to wife, Abraham was 140 years old; there may have been another year or two between his and his son's marriage: what shall we answer then, nevertheless? Some want to say that Keturah is Hagar, whom Abraham, after the death of Sarah, his wife, again accepted as a favor and then also took as his wife, since she had now humbled herself and repented. This is a fine thought and full of kindness, which I would like to believe and agree with, that he would have taken Hagar and her son into his house again and provided for them: but it is nothing certain.
Jerome is very angry at this, and would gladly blaspheme this great man if he could: but he stops his anger and says that Abraham is excused by his gray age, that he cannot be blamed for the fact that he, as an old man, was still so horny after the death of his old Sarah that he took another wife.
6 But this opinion is the meanest, which Lyra also allows himself, namely, that it is Hagar, although he sees that in the text it is written, which is contrary to that, that the children of the concubines were given gifts, among which Hagar must have been the one and Ketura the other. My opinion is that Keturah was not Hagar,
and most of all I am moved by this cause, because the chronology does not agree with that opinion. For Hagar gave birth to Ishmael when Abraham was six and eighty years old, to whom she was given in marriage when she was thirty years old, and she raised Sarah from her fifteenth year, when she first took her into the house, until the thirtieth, when she became Ishmael's mother; but Isaac is born in the fourteenth year after Ishmael. If one adds now these years together, then they make four and forty or yes at least forty years. Add to this the forty years of Isaac, who takes Rebekah in the fortieth year of his age. So it is to be counted from it that Hagar was at four and eighty years, in which age her body naturally must have been outdated and barren. And it follows from all this that it is impossible that she should have borne six children at such an age.
007 Therefore I hold that Hagar cannot be Keturah, unless it be understood that the scripture puts one thing before another, and that Abraham took Keturah, when Hagar was given unto him above. After it also the text calls the concubines, and speaks of it, as that her more than one had been. Therefore Keturah is another wife than Hagar, and Abraham had two concubines, one with and beside his wife Sarah, who is called a concubine, the other because his wife had died. So there is still the very serious annoyance that Abraham, when he was a hundred and forty years old and now had a dead body, took a young wife and fathered six sons with her, since he had previously had no children by Sarah, except Isaac.
(8) Now, first, there is the question of this being an impossible thing for the sake of the dead body of Abraham. Secondly, of the vexation. To the first I answer thus: That at times old men can and do beget children. Therefore it was also possible by nature that Abraham was still able to beget children in the hundred and fortieth year of his age. For he was of a good age, that is to say
1746 D- vi. ivs-ias. Interpretation' of Genesis 25:1 -4. W. i, 2 "is-26i8. 1747
He has not been burdensome or annoying with anything, and has not been like our people, among whom the majority, when they have barely reached their fiftieth year, have already completely dried up and become weak; but he has undoubtedly had a strong, able body, as even today some are so strong and able in their old age that they can carry great burdens and heavy work in secular or domestic regiment.
(9) After this, it is also believed that God strengthened Abraham over nature, and he became much stronger both in mind and body, since his son Isaac, who was to be the heir of the promise, was born to him.
(10) Now, as for the other question of the trouble, namely, that he takes a young wife, Lyra puts forward this reason, that the young prostitutes tend to get pregnant more easily from the old than otherwise women who are a little older. But in this way, the trouble will be better repelled if we distinguish the time and customs of the fathers from the time and customs that exist now. Many are offended by the fact that Moses writes so much in this first book about the childbearing of the fathers: but people who are offended by this do not consider that in many times there are also many customs. At that time faith reigned in the fathers, and also the faith of this article, that GOD said, "Grow and multiply." In our time, and especially after the abominable works of papist monasticism or celibacy have taken over, the married state has been deprived of its dignity and due honor, and the true knowledge of the Word and divine order, which was pure and righteous in the Fathers, has died out.
011 Therefore it shall not be thought that Abraham was driven by lust to take Keturah to wife. For before, when Sarah was still alive, he waited long enough for the divine blessing, and was never suspected of lewdness. Therefore, he did this out of love, children and
Especially since he heard in the promise that God said to him Gen. 17:4: "You shall become a father of many nations," not only of Isaac, but "of many nations," so that God would multiply him not only spiritually, but also physically.
12 Then Shem, Eber, and Salah lived, and Abraham lived with Noah eight and fifty years, who heard Shem before and after the flood. But Shem outlived Abraham by one and thirty years. Therefore there was a glorious time then, in which many excellent men lived, all of whom would not have allowed Abraham to do anything shameful or foolhardy; indeed, what is more, it can be seen as if they had advised him to do so. Such counselors and rulers do not have other wicked men, who are more like sows than Abraham. Therefore they had a completely different intention and purpose in marriage than Abraham. But one should not rumble into it, as such sows and papists do, who seek only fornication, shame and the pleasure of the flesh, in which they are not only immersed, but almost devoured.
(13) Therefore, in this place, consider the time of the most holy patriarchs, which undoubtedly belonged to Abraham; as it follows, how Rebekah asked counsel of Shem the patriarch. Therefore this is an honest marriage, and therefore belongs the saying of Malachi in the 2nd Cap. V. 15: "What did the one do? He sought the seed promised by God." He was not a lecherous old man, but everything he did, he did out of love and desire, so he had for children, and on divine command, and finally also on the advice of the most holy patriarchs, who will have said: Dear one, take the other wife, so that your church may become great and spread over the whole world.
Jerome had the same thoughts that I had when I was still a monk; but one must judge differently of these great men, who were the most holy and full of the Holy Spirit and faith, and also of those who were the most holy and full of the Holy Spirit and faith.
1748 D. vi. iW-iiv. Interpretation of Genesis 25:1-^4. w. i. "is-"so. 1749
The greatest patriarchs, Shem and the others, were governed. And I say this to excuse Abraham, the most holy man, so that no one may interpret this deed as if he had done it out of pride, lust or fornication; but it should be considered that obedience and the love of children led him to take Keturah as his wife. After this, a special counsel of God is seen in this place; for the Holy Spirit, who foresees the future errors long beforehand, takes care to prevent and refute them, so that the heretics may be put to shame who in the future have wanted to condemn the second marriage. One of them is Jerome, who is so vehemently against the second marriage that he considers it an adultery.
15 Therefore in this place God has given us an example and a perfect testimony of His will, that He does not condemn the second marriage that takes place when one's first wife has died, but rather that He has commanded through His patriarch Shem that this old man should still take another wife when Sarah had died.
- and it can be seen that God wanted to teach and testify that child rearing is very pleasant and pleasing to Him, so that we think that He wants to protect and defend His word when He says: "Grow up". 2c. He is not hostile to children, as we are; for many of us ask nothing of children: but God is so firm about His word, that at times He gives children even to those who do not desire them, even to those who are hostile to children; without at times giving to those who fiercely desire children any to tempt them with. And that is even more, it can be seen that he wants to have promoted the childbearing so much that he also lets children be born to adulterers and prostitutes against their will.
17 How great then is the wickedness of human nature! how many are the harlots who prevent them from conceiving, killing and driving away the fruit, when bearing children is a work of God! and even the spouses themselves, who have been married with honor and dwell with each other, see also
on many benefits and causes of marriage, but rarely on children.
(18) The first group of married couples are those who seek and desire children, and therefore enter this state so that they may become parents and have children; and although original sin also comes to this, it is the most prominent cause. Such people are indeed angels compared to others, for they desire to use the marriage state so that they may produce children therein: but of these there are almost few, and I simply count them among the angels and not among men. For this is a great gift of God, if I desire children only from the wife, especially if I understand the toil and trouble of the marriage state, and also the stings and arrows of the devil. Such a husband was Abraham, whom I count among the angelic husbands who seek the seed promised by God, as Malachi Cap. 2, 15.
(19) The other company of husbands and wives are those who take wives to avoid fornication; they do not despise children, nor are they hostile to them; but the chief cause they look to is that they may live chastely and modestly. These are also good, but are not equal to the first: where God gives them children, they delight in them, and love wife and children, and do diligently what is due them in their profession.
20] The third is those who desire to take wives only for pleasure, who do not ask for children, but want to live a gentle and tender life, want to have a beautiful virgin to amuse themselves with.
(21) The fourth is those who take old women for great good and honor and let them be their masters. To them give God the cup of suffering, as Bernard says; for they seek only good and honor, not that they may beget children; and yet they are not to be rejected for the honor and glory of the married state.
22 But let it be diligently said unto the people, that it is not necessary to follow such examples of the fathers: for there is a great difference between the pleasure that Abraham had, and that which is now about an old hag.
1750 L. VI, Iic-inr. interpretation of Genesis 25, I-1. W. i, 2W"-2 "W. 1751
who frees a young journeyman. For though Abraham also is subject to the sin of fornication, as well as other men, yet he is a lord, and not a servant of it; yea, there is in him a purity and a right love of children. For the love of children and of the seed surpasses all; as among the Gentiles, as well as among the Christians, there were many who, for various reasons, had a great desire for children.
(23) First, then, I hold that Ketnrah is not Hagar; then I hold that Abraham is not to be punished, but that the chastity of the married state is to be spoken of gloriously, and the love which Abraham had for children is to be praised. For he had love and care for them, so that the household, the secular and church government might be increased. Where other weaknesses may have been involved, this is not the most important thing.
024 And I think that Keturah was the daughter of some pious and faithful servant, as Eliezer was. She was not an Egyptian, nor a Cananite. For so the word Keturah is, as if thou wouldest say, One bound to one; for she was kinswoman to Abraham by reason of his servants, or by reason of the family of Lot.
025 Now why is Keturah called Abraham's wife in this place, when it follows that Abraham gave gifts to the concubines? If she was a concubine, how is she called his wife? Above Gen. 16, 3. it is written in the same way: "Sarah gave Hagar to her husband Abram as a wife. I leave the grammatical disputes to the grammarians. The Latins call pellex a woman who is given to a man who already has a wife, and they have had many such concubines. But concubina, a concubine, is the name given to one who has no wife or lives outside the married state, to whom he adheres; such a one is neither a concubine nor a proper wife; and such a concubine or concubine Augustine had.
- but time also changes the laws
and customs of the people; therefore one must pay attention to how in this place and before the law of Moses these names are to be distinguished. For there is a difference between woman and wife. Abraham never had two wives. Lamech had two wives for the first time, but Abraham is said to have had only one, and yet there were two of them.
27 The Latin word uxor actually means and once such a woman, who is free and begets heirs to all goods. Such a woman is Sarah. In another way, however, it is called improperly one who is in bondage, who bears children, but not heirs. Moses changed everything afterwards. Jacob had four wives and the two maids also brought him heirs. But here "wife" actually means the one who is free and bears children. Then it is also called she who is in bondage, who bears children, but not heirs. Keturah is Abraham's wife and yet is a concubine, as follows in the text; and in the first book of Chronicles in 1 Cap. V. 32. the children of Ketnra, the concubine of Abraham, are listed one after the other. In Hebrew it is called pilegesch, from which the Latin word pellex comes. Therefore it can be seen that this woman Keturah was a maidservant and bondwoman, because she is counted among the concubines. She is not considered the wife of the house or an heiress, but is assumed only to be a mother and to bear children. Such women are not the right free wives or women in the Hanseatic League.
28 The names of the children of Keturah are mostly lost. Midian has been praised in the holy scriptures, the others have died out and are not remembered at all; as the scriptures indicate, that the children of the maidservant are servants, who do not remain in the house. In the prophet Isaiah, 60 Cap. V. 6, Midian and Ephesus are remembered, who dwelt in stony Arabia, situated after Egypt, and held a large portion of the rich and blessed Arabia. Midian is situated after the Red Sea; Ephah is a part of the rich and blessed Arabia and has had the name from this father.
1752 8. VI, N2-114. Interpretation of Genesis 25, 1-10. W. 1, 2623-2627. 1753
29 This is the new and different marriage of the most holy man Abraham, of which this should be noted primarily, that God thereby praises the work of childbearing, and thus counters the anger and error of the heretics who condemn the second marriage. For all this is written in praise and honor of the marriage state, in which God looks upon childbearing, and after that also upon chastity, which two things adorn the marriage state. For where there is childbearing, there is also the highest blessing; but where no children follow, marital chastity is nevertheless to be praised. And this is a useful and necessary doctrine against the heretics, who approve only of the first marriage, or that which is always fruitful; item, those who want that like should come together with like in this state, as that an old man should take an old wife. But we should pay attention to the two things I have said, and whether the man is satisfied with his wife, be she what she will, and live with her honestly and chastely.
Second piece.
How Abraham makes his will, gets everything right and dies blessed.
V. 5, 6: And Abraham gave all his goods to Isaac. But to the children whom he had of the concubines he gave gifts, and let them go by his son Isaac, because he was yet alive, toward the going forth into the east country.
30 Now the holy father gives good night to the world and makes his will with a good peaceful heart. For he respects death as he respects life. We are taught in this example that we should take care that we depart from this life in good peace, and that we do not leave behind us a cause of quarreling and strife for the sake of our goods and possessions; but while the father is still alive, the children or heirs should be assured of how much of the good should belong to each, either according to the content of the will or by virtue of law.
31 So Abraham lets the children, if he has them
The name of the woman, who had been given by the concubines, went away with her gift and sent her to the Orient. Some of them came to India, but the names that are given here are names of the rocky and blissful Arabia. To the same place, which at that time was still desolate and unbuilt, he sends them, after he has given each one his gift. But Isaac alone is the heir. And this should also be noted for the sake of the heretics, who either confuse or condemn these works of the common life. While Abraham was still alive, he decreed this out of good counsel, so that after his death no one would have cause to quarrel or argue.
But Abraham also showed us many and great benefits, because we have all the holy scriptures from him. Adam may have preached the doctrine of God and the right worship orally to the patriarch Noah in the beginning, and Noah in turn to Abraham, and delivered it as it were with his hand, so that it came from one to the other: But I think that Abraham will have compiled a booklet or a small history from Adam to his time; but finally, after he had left behind him the seed or his son Isaac, from whom Christ was to be born, and after he had also ordered and ordained the church and the house government, he departs from this life and bids the world good night.
V. 7-10: Now these are the days of Abraham, which he lived an hundred and five and seventy years. And he departed, and died in a quiet old age, being full of life, and was gathered unto his people. And his sons Isaac and Ishmael buried him in the twofold cave of the field of Ephron the son of Zoar the Hittite, which is toward Mamre, in the field which Abraham bought of the children of Heth. There Abraham is buried with Sarah his wife.
(33) Abraham was a stranger in the land of Canaan a hundred years, after he went out of Ur of Chaldea in the fifth and seventieth year of his age. But this
1754 L vi. iit-117. interpretation of Genesis 25:7-10. w. i, 2627-2629. 1755
Above Cap. 15, 15. the Lord said to Abraham: "And you shall return to your fathers in peace, and be buried in a good old age", of which it is written here in this place that it was fulfilled, "He declined", says Moses, and died. This belongs to our consolation. For it is not written for the sake of oxen or other unreasonable animals. "He decreased," says Moses, as another man, "and died." Behold, such a great man, full of all virtues, a father of promise, of faith, of the children of GOD and of all nations, dies away as we do. He dies, but in a good, gentle, quiet age, being old and tired of life and full.
(34) Therefore this is the first text in all Scripture that testifies that the death of the saints is gentle and quiet, and that it is also esteemed in the sight of the Lord, and that they do not taste of death, but gently fall asleep. The prophet Isaiah also read this text and interpreted it diligently. For that is where the comforting sayings came from, as, in 57 Cap. V. 1. ff: "The righteous perish; and there is none that taketh it to heart; and holy men are raised up from calamity, and come to peace, and rest in their chambers." And in 26 Cap. V. 20: "Go, my people, into thy chamber, and shut the door upon thee; hide thyself a little while, till wrath pass."
(35) The righteous and the pious are despised, lowly and rejected in the eyes of the world, and their death is seen to be very sad; but they sleep a most sweet and very gentle sleep. When they lie in bed and die, they die in no other way, than as if a sleep were quietly coming upon them in all their limbs and senses. For they have been humbled by many a trial, and have become peaceful and quiet, so that they say: "Dear Lord God, I will gladly die, if it will please you. They are not afraid of death like the wicked, who tremble and are terrified when they die. This serves to awaken us, so that we learn to be obedient to God when He calls us out of this pit of misery, and then we can say
nen: I would not desire to live one hour longer, dear Lord JEsu Christe, come thou when thou wilt; as Abraham dies, being full of life and well satisfied.
But where did Abraham go? Moses says, "He was gathered to his people." Are there any nations left after this life? For so the words are, as if he had gone from one people to another, from one city to another. Now this is an excellent and remarkable testimony of the resurrection and future life, which should be held up for comfort to all who believe in God. For although even more excellent and clearer testimonies are presented to us in the New Testament, it is nevertheless worth the effort to see what the holy fathers had in the Old Testament and what they believed. We have grace and gift, plus a manifest and manifold knowledge of death and life, since we are certain that our Savior Jesus Christ is seated at the right hand of God the Father, waiting for us when we depart from this life. When we depart from this life, we go to the bishop of our souls, who takes us into his hands: he is our Abraham, in whose bosom we are, who lives, yes, reigns forever.
(37) We must speak differently of the fathers, and our consolation is much more glorious and rich, whether they also had the same testimony and consolation of eternal life and resurrection of the dead; as Moses testifies here that Abraham was gathered to his people, and as he also heard in the promise above Cap. 15:15 that he would go to his fathers. And these are the first two texts in all of Scripture that speak of the dead after this life. In the fifth chapter above, it is said of all: "And died", except for the only Enoch, whom God took away: but of Abraham it is said that he would go to his fathers and was gathered to his people.
(36) Such words of the Holy Spirit are not in vain, neither are they spoken to unreasonable animals, which do not go to their fathers or to their people, but are spoken to men.
1756 k. VI. 117. 118. interpretation of Genesis 25:7-10. W. I, 2628-2632. 1757
and testify that after this life there is another and better life, even that before the future of Christ there was a people who dwelt in the land of the living and to whom the pious from this life were gathered. According to this, the Fathers understood the article of the resurrection and eternal life, and the words are actually and emphatically set forth in both texts: You will be gathered to the other saints who died before you. Therefore the fathers live and are nations, which is not said of the wicked, but is spoken only of the righteous and holy.
39 In the first book of Kings Cap. 2, 2. David speaks in a different way when he says: "I go the way of all the earth. But afterwards Moses kept the same form and manner of speaking, when he spoke of Ishmael, Isaac and Jacob: "He departed, and was gathered unto his people." Therefore the fathers concluded from these testimonies of the Scriptures that there was another life, and that the saints did not die and perish like unreasonable animals, but were gathered to the people in the land of the living. And this is also the reason why they are so honestly buried by their children, which is not done to unreasonable animals, namely, for the sake of a certain hope, through which they waited for another life.
(40) Therefore all these things belong to and serve for our comfort, so that we may not be afraid or fear death as much as the Audern who have no hope. For to those who believe in Christ, death is not bitter or hard, as it is to the wicked, but a change, whereby this miserable and wretched life is changed into a quiet and blessed life; which article we ought to consider the most certain, that we do not depart from a meek life into a miserable one, but from sorrow and affliction into rest and peace. For if the fathers long before Christ's coming had this comfort from so few testimonies of Scripture, is it not much more reasonable that we should also hold fast and keep it above the same, which we now have much more abundantly?
In the gospel Christ called it the treasury of Abraham, to which Lazarus and all the other saints were gathered; the explanation and description of which, or what, how, and where it is, I leave to each one his own opinion according to his own understanding, and do not want to conclude anything certain from it, since even Augustine says that he does not know this. But in this we do not do right, if we keep in the New Testament the Abraham's lock. For just as before the death of Abraham there was no Abraham's storehouse, so after the future of Christ there will be none. For this reason I do not make a bosom of Abraham at this time, nor do I think that there is any such place in which Abraham keeps us as in a bosom: but the bosom of Abraham, in which he keeps and has received all the saints who have died until the death of Christ, is the promise made to him: "Through your seed shall all nations be blessed," Genesis 22:18.
(42) Thus the bosom of Adam was also the promise given in Paradise Genesis 3:15: "The seed of the woman shall bruise the head of the serpent"; and those who have departed from this life in faith based on such a promise have also become blessed. For God's word is wider and greater than heaven and earth. Therefore Abraham's bosom is the promise of Christ to come, which promise is father Abraham's; but it has now been changed into the word which we have of Christ revealed in the flesh; and whoever would believe otherwise would be a Jew and condemned.
(43) For the bosom of Abraham was destroyed after the resurrection of Christ, and a better bosom came in its place, that is, the bosom of Christ. For when we depart from this life, we are received into the bosom of Christ. And just as the fathers died believing in the Christ who was to come, and so were gathered into the bosom of Abraham, that is, in the hope of the Savior who is to come, so we must die believing in the Lord Christ our Savior, who has already come, and after this life we will be gathered into the bosom of Christ, who became man for us, suffered, was crucified, and returned to the cross.
1758 vi, iiƶ-iso. Interpretation of Genesis 25:7-10. W. i, 2632-2634. 1759
um rose from the dead, and so we no longer worry about the bosom of Abraham.
(44) Then the question may be asked in this text, "What is the fate of souls after this life? The body rots and is devoured by worms, but how the soul will fare before the Day of Judgment is asked. And I am touching on this dispute for this reason, so that I may cut off and avert other people's foolish questions and disputations. But there is a simple answer to this question, which Christ prescribes to us in Matth. 22, 32, when he says: "God is not a God of the dead, but of the living. From this we are certain that the souls live and sleep in peace, and suffer no torment or pain.
45 And many sayings in the holy scriptures prove the same, namely, that we do not die after death, but simply live, as the sayings from the prophet Isaiah quite clearly testify, as, in the 57th Cap. V. I. 2: "Holy people are gathered up, and no one pays attention to them. For the righteous are taken away from calamity, and come to peace, and rest in their chambers." These are very apt words, which clearly indicate how the dead are after this life. They go, he says, or come, not to death, purgatory or hell, but to peace and rest in their chambers. And it is a great comfort that he says that the righteous will be taken away before the calamity; so we will also die in peace before the calamity and misery will come upon Germany.
46 Therefore the testimonies and sayings of the prophets agree with this text, since Moses says that Abraham was gathered to his people; and we must not doubt these testimonies, for the holy Scriptures do not lie or lack. The saints lie down and rest gently and in peace; as in the Revelation of John Cap. 14, 13. the voice from heaven also testifies: "Blessed are the dead which die in the Lord: yea, the Spirit saith, that they may rest from their labor."
- this rest is at the time of the lock
Abraham, and from the beginning, before Abraham, the bosom of Adam. For the saints who believed the promise of Christ all died, being taken away from the miseries and labors which they had in this life, and went into their chamber to sleep and rest there in peace. This is all true and correct, and agrees with Scripture and with the saying of Christ Matt. 22:32, that God is not God of the dead, but of the living.
Now another question comes to mind, namely: "Since it is certain that souls are alive and at peace, what kind of life or peace is that? But this question is somewhat higher and more difficult than that we can conclude something real or certain from it. For God did not want us to understand such things in this life. Therefore, we should be satisfied with this knowledge and understanding, so that we know that the souls do not depart from the body in such a way that they should come into danger, torment or pain of hell, but that a sleeping chamber has been prepared for them, in which they sleep and rest in peace.
But there is a difference between the sleep and rest of this life and the future. For a man who has grown weary in this life from daily labor goes, when night comes, to his bedchamber as in peace, that he may sleep there, and has the night's rest, and knows of no misfortune or harm, whether by fire or by death. But the soul does not sleep in this way, but wakes and has its visions, namely, conversations of the angels and God. Therefore, the sleep in the life to come is deeper than in this life, and yet the soul lives before God. I am satisfied with this likeness, which I have of the sleep of a living person. For in such a man there is peace and rest, and he thinks that he has hardly slept an hour or two, and yet he sees that the soul sleeps in such a way that it nevertheless also wakes.
50 Thus, after death, the soul goes to its chamber and peace, and by sleeping, it does not feel its sleep, and yet God preserves the waking soul. So
1760 VI, 120-12". Interpretation of Genesis 25, 7-10. W. 1, 2631-263". 1761
God will raise up Elijah, Genesis 2c. and rule them so that they live. But how does this happen? We do not know, we are content with the likeness of bodily sleep, and that God says it is sleep, rest and peace. He who sleeps naturally knows nothing of what happens in his neighbor's house; and yet he lives, even though he feels nothing in sleep, contrary to the nature of life. The same will happen in that life, but in a different and better way. Just as the mother carries the child into the sleeping chamber and lays it in the cradle, not that it should die, but that it should sleep and rest gently: so before the coming of Christ, and much more now that he has come, all the souls of the faithful have gone and are still going into the bosom of Christ.
(51) They have also discussed the places where the souls have their containers. Augustine, in the Enchiridion ad Laurentium, says that such containers are hidden, and these are his words there: "The time between the death of man and the last resurrection keeps the souls in some hidden containers, according as every soul is worth either rest or sorrow for that which it obtained in the flesh while it was alive. There one feels the weakness of the human mind. But one should look at the word and the omnipotence of God; for as God grasps the heavens with a span and grasps the earth with a threefold, as Isaiah says in the 40th chapter, v. 12. V. 12, then truly His word is much greater and reaches further. His word is infinitely great and wide. That is why the container of souls is God's word or the divine promises, in which we fall asleep. It seems bad and small when it is spoken through the mouth of man, but when we take hold of it with faith and fall asleep in the word, the soul comes into an infinite space.
(52) I have said this to put an end to the useless and futile thoughts of these questions and to ward them off. For it is abundantly sufficient for us to know that we shall depart from this life into the bosom of Christ with safety and tranquility, that is, if we have faith in the Word of God.
and keep the promise," then we escape the tribulation and misery of this life, and come to eternal peace and rest, as the saying of Christ is, John 8:51: "Verily, verily, I say unto you, if any man keep my word, he shall never see death." Therefore it follows that he will be in eternal life.
(53) Here we must also punish the folly of the papists, who have made five kinds of places for the souls after death. The first, hell, for the damned; the second, for the unbaptized children; the third, purgatory; the fourth, the bosom of the fathers. In the New Testament they have added paradise for the sake of the saying Luc. 23, 43: "Today you are cast with me into paradise." The fifth place they call the open heaven.
The first place, they say, is for the damned, which is the torment and torture of eternal fire. But whether the souls of the wicked are tormented immediately after death, I cannot say for sure, although the example of the rich man Luc. 16, v. 23, belongs here. But in the other epistle of Peter in 2 Cap. V. 4, there is a saying that is completely contrary to this, namely, that he speaks of the evil angels, that they will be kept for judgment. And the words of Paul 2 Cor. 5:10 are also contrary to this, when he says: "We must all be made manifest before the judgment seat of Christ, that each one may receive after he has acted in the life of the body, whether good or evil." Therefore, it seems that they also sleep and rest. But I cannot say anything about it.
The other place is for the children who have not been baptized. Of them they say that although they shall be damned, they suffer no torment from fire or worms, but they alone must be "deprived" of seeing God's face. The light, they say, they do not have, so that they might see God and the angels, and yet they are not tormented.
The third circle is purgatory, where neither the damned nor the children go, but those who believe but have not done enough for their sin. The same souls are redeemed with papal indulgences and are therefore the taint of the innumerable
1762 L. VI, I23-1A. Interpretation of Genesis 25, . 7-10. W. I, W36-S63S. 1763
Indulgences and the whole Papist religion have come.
57 They call the fourth place limbus patrum, the bosom of the fathers: to it, they say, Christ descended and broke it, and delivered the fathers not from hell but from this circle, who had been tormented by great longing and waiting for the Lord Christ, for they had suffered no other torment or torture.
(58) With such lies the papists have filled the church and the whole world; but we overthrow such things and say that the unbaptized children do not have such a circle. But how it is with them, or what is to be done with them, we command to divine goodness. They do not have faith and baptism, but whether God receives them in a special way and gives them faith is not written in God's Word, nor may we conclude anything from it. To be deprived of the face of God is hell itself. They admit that they have a will and a mind, especially of the divine vision and life, but they are lies.
(59) And they especially lie about purgatory, because it is based on ungodliness and unbelief. For they deny the doctrine that faith saves, and set satisfaction for sin as the cause of salvation. He who is therefore in purgatory is in hell itself, for he thinks thus: I am a poor sinner and must do enough for my sin; therefore I make no will. I will give a certain sum of money for the building of churches, so that with it I may solve the prayers and sacrifices of the monks and priests for the dead. Such people die in faith in their good works and know nothing of Christ; indeed, they are enemies of him. But we die believing in Christ, who died for our sins and has done enough for us: he is my salvation, my paradise, my comfort and my hope.
60 They did not actually speak of the limbo or circle of the fathers; they should rather have called it the bosom of Abraham, which would have been better. For those who died before the future of Christ have been preserved and saved in the promise of the Word of God.
tes in which they lived in this life; and having died, they also entered into life and were quite alive.
This is the meaning of the words of Christ, which he spoke to the thief on the cross, Luc. 23, 43: "Today you will be with me in paradise", that is, in my bosom: where I am, there you will also be: there heaven and paradise are one thing, except that there is still rest and peace among the saints and the kingdom is not yet. Christ is in heaven or paradise, ruling, judging and guiding his church, sending his angels to serve the church. To distribute gifts among men, to exalt the wretched and lowly 2c. For he is always at work, not resting, as the saints do who sleep, of whom it is said in Isa. 63:16, "Abraham knows not of us, neither does Israel know us." Therefore there is a great difference between the saints who sleep and Christ who rules and reigns: they sleep, or do not know what is happening, and yet they rest.
(62) But when the wicked die, whether they depart before the coming of Christ, or whether they depart this day, when Christ is come, they simply go into everlasting damnation. But whether damnation begins immediately after your death, we cannot know, because it is written in Romans 14:10 that we shall all be presented before the judgment seat of Christ; and they that have done good shall come forth unto the resurrection of life, but they that have done evil shall come forth unto the resurrection of judgment.
(63) Therefore we should know to remember that after the future of Christ the bosom of Abraham has ceased, and the promises of the future seed have all been fulfilled; and now we have other promises much greater than these, which the Son of God gave us, when he suffered and rose again; and they that believe not the same shall be eternally damned. But how it may be about those who are condemned in the New Testament, of this I cannot say anything certain; I therefore leave it undecided. But of the pious it is certain that they live and go into peace, of which we have many more and clearer examples and testimonies.
1764 L. VI, I2S. I". Interpretation of Genesis 25, 7-10. W. 1, 2638. SSM. 1765
In the New Testament, from the sermons of Christ and the apostles, because the fathers had only a few sayings, in which the resurrection and eternal life were obviously indicated. The saying in the Book of Wisdom in the 3rd Cap. V. 1: "The souls of the righteous are in God's hand, and no torment touches them" 2c. is taken from the prophet Isaiah.
This is both the faith of the fathers and also our common and one faith, that after this life there is another and a better life; and if Christians were to doubt it in such great light, it would be the greatest disgrace. Therefore, let us accept this teaching and cling to it with a firm heart, which is revealed to us by the great grace of God in many clear testimonies.
For a very evil and harmful time is now coming, and many epicureans are now becoming, which is a certain sign of a great confusion and disorder in all things, and that God's judgments are approaching. For what need have I of God and the knowledge of Christ, if I do not believe in a future life and resurrection of the dead? Or how can I believe that there is a God who wants to punish the wicked and do good to the righteous? For where one denies the life to come, one simply takes away God, and thus we would become like horses and mouths that ask nothing, neither for death nor for life. And one can certainly notice this in the Epicureans, with whom everything they hear is ridiculous and a loose fable, either where God promises something or where he threatens to punish. We Christians, however, should flee from such gruesome certainty and hold fast to the testimonies of eternal life and the resurrection, as they have always been revealed and taught in Scripture from the beginning of the world.
- Moses describes the death of Abraham only with two words, which both mean to die: "He took off," he says, "and died." Above in the 7th Cap. V. 21, it says of the Flood: "All flesh perished that creepeth upon the earth"; there he has used the first word, gava,
Afterwards, when he speaks of Jacob, Gen. 49, 33, there is only the other word: "He passed away and was gathered to his people. Here he puts both words together. And I think that the difference is: With the first word he wants to indicate the behavior of a dying man when he is in the last stages. As if he wanted to say: He has been very ill, has lain hard in bed, has wrestled with death, so that there was no longer any hope of life, and yet he had not died. Therefore I give it thus: Abraham died and died, that is, he lay in the last stages and wrestled with death, after which he soon died and went into eternal life.
67 And Moses was so diligent to tell us this for our comfort, that we should know that Abraham departed from this life, as other men also depart, and that he had no advantage at all over other men, but suffered such a death as is common to all men. Since this is said of the greatest and holiest men, we should also be patient and make do with the state in which all men are, and with the same patience, faith and hope for a better life, prepare ourselves for departure from this present miserable life and for the immortality to come.
68 We have buried the holy patriarch Abraham, and it is very useful and good that his memory should always remain in the church, for the sake of the promise of the future seed, which was repeated and declared to him; and also for Abraham's faith, and for the sake of the various and very beautiful examples of many virtues that were in him. And that we may keep all these things fresh in our minds, and be thankful for them, and so follow him, may Christ Jesus, the Son of God, who sits at the right hand of the Father, and gives gifts to men, help us to gather and maintain a church; to whom be praise and glory with the Father and the Holy Spirit forever and ever, amen.
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