First part.
OfAbraham's Wealth and Transactions on His Tires.
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.
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.
3) 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
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 etc. 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;
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.
19. 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
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" etc.; 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
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.
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 etc. 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.
37. for such is actually part of the office
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.
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,
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;
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
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.
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.
73) 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.
74. 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.
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.
76) 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
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
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.
86) 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.
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
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.
91. 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" etc. 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.
94. 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.
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." etc.
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.
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 etc.
(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.
109. 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, etc. 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" etc., 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.
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.
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.
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" etc.
(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.
124) Therefore, the Church of the Lord Christ is a disciple who sits at His feet and is His
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.
126. 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.
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,
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.
139) 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
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.
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
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.
153. 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.
159. but you hold this text before them: "To you and your seed I will give
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, etc.
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
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.