First part.
Of the war of the four kings against the king of Sodom, Gomorrah, Adama, Zeboim and Zoar.
V. l. 2. And it came to pass in the days of Amraphel king of Shinar, and Arioch king of Elassar, and Kedor Laomor king of Elam, and Thideal king of the Gentiles, that they warred with Vera king of Sodom, and with Birsa king of Gomorrah, and with Shinarab king of Adamah, and with Shemeber king of Zeboim, and with the king of Bela, which is called Zoar.
Genesis is very rich and extensive in the description of the time and place of this story, as low and as if there is nothing special to learn from it, this text seems. However, it has been falsified in many ways by the negligence and ignorance of those who have copied it. First of all, it should be noted that Moses uses words in this description that were common and known in his time, but were uncommon and unknown at the time when these things happened, because afterward these places were given such names.
2. the king Amraphel, the Jews think,
is Nimrod, of whom we have said above; but whether this is correct or not, I do not know; for we have no proofs which we can actually trust. Therefore we want to leave the mastery here to the Holy Spirit, who has written such things, and let us be content with the fact that this Amraphel was a king in Babylon or Sinear.
Now one knows from the history of the holy scriptures that after the Flood or separation of the languages the first kingdom was Babel, which was situated in a very fertile place, and this kingdom was set up by Nimrod, Ham's grandson, who took Africa. The son of Chu held Egypt. But Nimrod, Ham's grandson, was not content with the land he had inherited, but overran the holy family that dwelt in the east, and by tyranny and violence took the land of Sinear and built Babylon, as Moses said in the 11th chapter (v. 2). Now Babylon was often destroyed, and the sovereignty was first transferred to Assyria, and from there, after the Assyrians were oppressed, again to Babylon; but afterwards it came to the Persians and Medes etc.
The other king is Arish, whom St. Jerome makes a king in Pontus; but Moses says he was a king in Elassar. Here one has to guess what Elassar is. I consider it to be Assyria, which is situated in the middle of the night, as Babylon is in the morning. For this causes me that both names, Elassar and Assyria, are not very dissimilar.
005 The third king is Kedor Laomor, king of Elam, that is, in Persia, which is a great and wide country toward the south.
The fourth is Thideal, a king of the Gentiles. Here one has to pay attention to the way of speaking, which is used in the holy scripture, which calls the nations, to which our sea, called the midlands, borders. So Paul is called an apostle to the Gentiles, Rom. 11, 13, because he was sent primarily to the peoples that lie along the Mediterranean Sea until the sun goes down. So this king had Cilicia and the other countries that were close to it.
007 These were then monarchs and emperors, and out of common counsel and nobility did they war against the kings of the five cities, either because they were provoked to war and enmity by them, as Moses shall say soon after, that they had apostatized from Kedor Laomor (for because their land was a very good and rich country, they could not suffer others above them, and lifted up their courage): or because they hoped to get a better country.
For as it was in the beginning, so it is still and will remain for ever, namely, that lords and princes are not satisfied with their own, but make themselves satisfied with other people's goods, if they are better than theirs; as the German saying goes, "What is good, everyone grasps at it. If Milan were not so well situated, there would not be so much bickering and fighting over it. Which may have been the cause of the first war reported in Scripture.
9th Zoar, which Moses set last, was one of these five cities, but the very smallest, whither Lot fled, and the place of the same land is yet extant. Therefore are
the same cities have not been particularly formidable, although their land has been very fertile and rich.
V. 3. These all came together to the valley of Siddim, where the Salt Sea is now.
(10) I have said above that Moses used the names which were common in his time; for at that time the salt sea was not yet; and in Scripture the salt sea is called the Pool or Pit of Asphaltites, or the Dead Sea, of which I said a little before (chap. 13.); that therefore in Moses' time the whole field was a pool of pitch, which at that time, when this war was waged there, was the valley of Siddim, that is, of the fields, and was a very beautiful and fertile place, which the Jordan watered round about like a garden.
V. 4, 5, 6: For they had been twelve years under King Kedor Laomor, and in the thirteenth year they had fallen away from him. Therefore came Kedor Laomor, and the kings that were with him, in the fourteenth year, and smote the giants of Astharoth Karnaim, and the Susim of Ham, and the Emim in the field of Kiriathaim, and the Horites out of their mountain Seir, unto the breadth of Pharan, which meeteth the wilderness.
This text is like a prickly bush, because we have lost the names, and yet we have to go through it. Moses tells what the cause of the same armor was and how it happened. The word rephaim comes from rapha, to heal: as if to say, rephaim are the healers and fathers of their land; for so the kings were called in those days.
12) As the Saxons call their nobles Gutman. For those who are noble should practice virtue and serve their own, for that is why they are richer and more honored than the common people, who seek nothing but their own benefit and therefore pursue their lusts. The nobility, however, should lead a high courage and spirit, should take care of public affairs and protect their own, should set an example for them and demand virtue, and should not feast, as noblemen do nowadays,
They are the ones who dam, rob, and drain and devastate their subjects. Therefore this is a fine title of the authorities, that they are rephaim, that is, healers or physicians, who are to heal the ulcers and diseases of the body, that is, to slay thieves and murderers and to protect their own from all violence.
(13) But as it is now, so it was at that time. Violence makes proud and tyrannical people; for our flesh is too weak and cannot well bear honor and violence, therefore this lovely and fine name has fallen into disrepute; so that afterwards, since the nobility has left its old virtue and piety, the giants and tyrants have been called rephaim. Therefore God raised up these four kings to punish the same rephaim, who had forgotten their office and were no longer physicians or saviors, but oppressors of freedom and the commonwealth.
14 He called the kingdom Astaroth Karnaim, which afterward was called Og Bashan, on the other side Jordan, not far from the five cities. Joshua Cap. 12:4 also reports that some of these rephaim remained, for they were defeated but not completely destroyed. After that the Ammonites and Moabites dwelt in the same land. I do not know what Ham means by saying that there were Snsim, but the context shows that they were neighbors of the rephaim in Astaroth.
. 15. emim are known and famous from Moses; after that the Edomites lived in their land. Now it is called the stony Arabia. So it can be seen that these four kings moved from morning to noon; and these are also honest names, so that at the same time the authorities were honored. For susim are called strong ones, whom we call in German theure Helden, who despise and reject danger, and are ready at all times to lay down their lives for their fatherland. Emim are called, which one should hold honor worth and fear.
16 The Horites are also the Edomites, a part of stony Arabia, which the Edomites drove out. What the desert of Pharan is, is known from Moses; it joins the tribe of Judah from the south.
V.7 Then they turned and came to the spring of Mishpat, which is Kadesh, and smote all the land of the Amalekites, and the Amorites that dwelt at Hazelon Thamar.
17 The Born of Mishpat or Judgment is known from the 4th Book of Genesis. Amalek dwelt between Egypt and the holy land. Hazelon Thamar also has another name and is called Engeddi, the best place on earth, which is first of the five cities and still a remnant of paradise. Therefore it seems that these four kings first conquered the Edomites, Amalekites, Ishmaelites, Midianites and the nearby lands around them, and then attacked the five cities when they were abandoned by their neighbors.
V. 8-11 Then the king of Sodom, the king of Gomorrah, the king of Adama, the king of Zeboim, and the king of Bela, which is called Zoar, went out to fight in the valley of Siddim with Kedor Laomor king of Elam, and with Tideal king of the Gentiles, and with Amraphel king of Sinear, and with Arioch king of Elassar, four kings with five. And the valley of Siddim had many clay pits. But the king of Sodom and Gomorrah were put to flight there and laid low; and what remained fled to the mountains. Then they took all the possessions of Sodom and Gomorrah, and all the food, and departed.
18 There are many disputes about the clay pits, as we have called them in German. Some think that they were pits from which clay or lime was dug; others think that they were wells, as Moses calls them. As it may have been, however, it was a special gift useful and necessary for building, as the histories of King Alexander report that he had such pits dug at Babel. Moses may have remembered these pits because the fearful warriors, who had tried to save their lives by fleeing, fell into them and perished.
19 And if we count the time, hardly thirty years have passed since Noah's death.
The six patriarchs and Sem were still alive at the time when this war began, and yet such revolts arose under their rule and teaching. Now this is a terrible example, that the people so soon forgot the Flood and the confusion of tongues, and took up tyranny and made the world restless with wars. The holy patriarchs saw this, but with the greatest heartache, and could not prevent or advise against such misfortune.
(20) Therefore, the world is painted here before our eyes, which not only forgets God's word, but also despises it; therefore, such punishments pass over them justly. And this will also come upon Germany when I have laid down my head, because even now, while I am still alive, I have to hear and see many shameful things, which will not go away without great punishment.
21 This is also the reason why Moses describes this war so diligently, so that we may see how the kingdom of the devil and the kingdom of reason are affected. God wants rule and authority, so that the wicked are punished and the pious are protected; but Satan is so mad and corrupts people's hearts that the authorities fall into tyranny, which is followed by war and rebellion and the punishment of sin, which the pious must also pay for, as we will now hear from Lot. But God knows how to save the righteous in evil time, 2 Petri 2, 9.
V.12. 13. They also took Lot, Abram's brother's son, and his goods with them, because he dwelt in Sodom, and departed. Then one who had escaped came and told Abram, the foreigner who lived in the grove of Mamre, the Amorite, who was a brother of Eseol and Aner. These were in league with Abram.
22 From this we see why Moses describes the history of this war so abundantly, namely, that he wants to praise and impress upon us the great miracle that followed, namely, the glorious victory of Abraham.
23And must I confess that this text is far too rich and complete, for that I should have all the
The most important and main part of this doctrine is to see how God puts His own people under the cross and, although He helps and saves them, He finally does so. But this is the most noble and the main part of this teaching, that one sees how God puts His own under the cross and, although He forgives with help and salvation, still finally rescues them with honor from their troubles and lets them win the victory; but not otherwise than that they are well afflicted beforehand and wearied with various quarrels and struggles to the point of despair.
(24) Such divine order, so that he governs us, should be considered; it is also useful and necessary. For in doing so, we learn to be patient in adversity, to trust in God's goodness and to wait for His help; but when things go well for us, we learn to humble ourselves and give glory to God. For this he is wont to do both, to lead to hell and out again, to inflict misfortune and to comfort, to kill and to make alive, 1 Sam. 2, 6.
(25) Such a game God plays with His saints from time to time, and in this life it is not pure nor perfect joy, as it will be in the life to come; for soon God acts as if He were angry and punishes, and soon He acts again like a kind father who, after punishing His children, kindly accepts and comforts them again.
26 We are to learn these things diligently, that we may be skilled in fortune and in misfortune, as Paul says of himself Phil. 4:11 ff: "I have learned to be content with those with whom I am. I can be low and can be high; I am skilled in all things and in all, both to be full and to hunger, both to have left and to suffer lack. I can do all things through Him who makes me mighty, Christ."
(27) Therefore this history is not written for the sake of the five kings, but for our sakes, that we may be stedfast and of good cheer in time of trouble, and humble and thankful out of it. And whoever can remain on this path, which is truly the right path, is blessed. For if misfortune befalls him, he has hope and does not become fainthearted; but if things go well, he does not become proud, nor does he exalt himself, but keeps his center, as that poet says. For a man's heart is after
the ropes very weak and can tolerate misfortune, which is nevertheless difficult to believe, better than happiness and welfare.
(28) Here we should also note the word ha palith, which means saved or, as we use to say, the remnant of a battle. For this is actually said of the saints, whom God sinks so deeply into danger that everyone thinks it is now over with them, and yet miraculously they are finally saved. For thus we who confess Christ and take comfort in His death will be preserved as a remnant when the whole world is condemned.
(29) The Jews have invented many lies about the man who escaped, as they do not respect such texts that teach faith, hope and patience, and instead follow lies. Now it is not without fruit and benefit that one may know such lies and monkey work of foolish people; for who would not see that all this is a punishment of great stubbornness and unbelief?
(30) So they lie and pretend that this man or messenger was king Og, because he was of the family of Rephaim, when history clearly shows that Og was slain and slain by Moses more than four hundred years after he came out of Egypt. Such art and prudence are shown to us by the godless Jews.
How much more useful it would have been if they had refrained from this discussion of the person (for what is it to us who he was who brought this message, and what his name was?), and had considered what all the circumstances show and prove, namely, that it was a godly and holy man who held the patriarch Abraham in high esteem, and came to him with certain hope of the salvation that was to come through Abraham to all nations.
32 For why does he bring such a message to Abraham? Why does he not have enough of it, that he carries the neck away and finds himself again with his own? First of all, the defeat of so many brothers grieves him; then he also has these hopes.
The idea that God would redeem the captives through this Abraham as his dear and faithful servant, and that he would ward off and control the pagans' arrogance and tyranny; this was his will and opinion, which one can usefully consider: but the name does nothing special for this, you know or do not know it.
And Abraham is here for the first time called a Hebrew, of which surname some have disputed after the length. Augustinus (although he recants his opinion afterwards) and Burgensis are of the opinion that the Hebrews of Abraham are thus called; but it is wrong. For we have heard above in the 10th chapter that he is praised that he was a father of all the children of Eber, and thus he takes over from him the name Abraham and is called a Hebrew as one who kept the faith and confession of the Eber.
34 For when in the confusion of tongues the others all forsook the right and pure doctrine and the right worship, and fell into divers sects, Eber kept the right worship alone, and stood against the Babylonian idolatry, and overcame this abominable trouble, which Nimrod had wrought with his own; and hence it came to pass, that his whole family, that is, all the members of the church, except Christ, are called Hebrews. So, because Abraham also followed Eber, he is called a Hebrew, not only because of the blood friendship, but also because of the religion he received from Eber.
(35) Therefore, where you find this name "Hebrews" in Scripture, understand it to mean those who follow the pure religion and the true church. For this is why Abraham is expressly called a Hebrew, that is, one of the righteous saints who did not fall away from the house of Shem and the other holy fathers and forsake the true religion.
(36) And comes from the word eber ibri, which means one who has passed over. For the Hebrew language makes no distinction between this side and the other. Which name the boar may have been given by the
The Holy Spirit is given by His Father so that He should separate Himself from the idolaters and not dwell with them.
037 Now when Abraham heareth the tidings, he suffereth not the distress and peril of the five cities and kings: but he is concerned about his brother Lot: therefore he goeth to counsel with Mamre and his brethren Aner and Escol, and exhorteth them that they would help him; and saith the text, that there was a covenant between them. Therefore, they are to be praised not only as kind and friendly people because they sheltered Abraham, but also as holy and God-fearing people; for if they had not known God rightly, left idolatry, and learned how to serve him rightly, they would never have entered into a covenant with Abraham.
38 And in the same work especially the faith shines out, that they do not refuse Abraham's help, regardless of the danger, but come to him, as they certainly believe that God will help them and give them the victory. But how difficult it was to believe that, everyone who will see such a glorious victory of the four kings and their power, will well be able to believe; for what is Abraham with all his help against them?
(39) However, these holy Amorites, who were blessed by God through Abraham, take comfort in the certain hope that God will help them, because they know that God loves Abraham. For this reason, they fear no danger and turn to him: for this reason, the Holy Spirit especially wanted to praise their godliness by showing that they had entered into a covenant with Abraham and had helped him.
Second part.
From Abraham's war and victory against the four kings.
V. 14 When Abram heard that his brother was taken captive, he armed his servants, three hundred and eighteen, born in his house, and pursued them to Dan.
(40) This is a striking example of brotherly love. For Abraham had undoubtedly heard of the five kings who had been slain and whose cities had been plundered: therefore he had not armed himself for their sake, for he knew that they were, as the Scripture says of them, the very worst of knaves; therefore he did not contest God's righteous judgment, but as far as they were concerned he let the punishment take its course.
41) The brother, however, had a different meaning: he had recognized God, called on God and served him, and the wickedness of those who lived next to him hurt him; therefore he thought it right that he should come to his aid and save him; therefore he prepared and armed his household. For the Hebrew word rik actually means to draw and bare a sword; as it is written in the 35th Psalm v. 3: "Draw the spear, and protect me against my persecutors," that is, stand in defense, arm yourself etc.
(42) "Servants born in his house" are those whom Abraham had among himself and in his grant and possession: for so much is the word chanach. But this word comes from the tense word chanach, which means "to dedicate" or "to consecrate. Thus in Latin the phrase "to dedicate a vineyard, a house, a wife" is used in the sense of "to take possession of" or, as we say in German, "to take into trust and occupy." Thus, a house is taken in guarantee when one takes up residence in it. Therefore, those who are educated and taught in a house of a householder are called chanichim.
43 From this it may be seen how rich and mighty Abraham was, because he had so many servants, brought up in his house, and all of them strong. Among them, no doubt, were many who were married and had many children. That I consider that Abraham's household, if the mothers, children, and maids were to be counted, were at least a thousand men, all of whom he had preserved and nourished. For where there are three hundred and eighteen men of valor, and in the Lord's house they are one.
Born and raised at home, there must be many brothers, sisters, daughters and mothers. That God played with this holy patriarch in a wonderful way, that he gave him such a large bunch of servants and yet not one foot wide.
(44) But consider how the people are minded in our time. Nowadays, when a married couple travels around the country, they can hardly find lodging for themselves alone. Therefore, these must have been men of good character and God-fearing, who let this burdensome guest, who had come so strongly with his servants, into their home and suffered; and no doubt, in those days, people were more self-respecting and lived more moderately, not concealing so horribly that which belongs to the necessities of life, as we do now.
(45) Some have compared this number of the household of Abraham to the Council of Nicaea, in which three hundred and eighteen bishops condemned Arius with his teaching; but this is not the point here, although the allusion is quite beautiful.
V.15. And he divided and fell upon them by night with his servants, and smote them, and chased them unto Hobah, which is on the left hand of the city of Damascus.
(46) Now this is the marvelous miracle which the Holy Spirit willed that all the descendants of all time should see; therefore he first described the four monarchs or kings; item, their glorious and rich victory in defeating and overcoming the kings Rephaim, Susim, and Emim, and in capturing and robbing the five cities after their kings were slain.
For who would not be astonished at this, that Abraham should have dared so boldly, that he alone, with three hundred and eighteen householders, who were not accustomed to war, but had learned to wait for cattle, and were now putting on armor for the first time, should overtake these four kings, who were already victorious, together with their warrior people, and be allowed to attack them? Is this not an impossible and incredible thing?
(48) Therefore let us now consider what manner of man Abraham was. Earlier
he was so fearful that he denied his wife Sarah out of fear of death and said that she was not his wife; but now he is so courageous and bold and so strengthened by the Holy Spirit that he is allowed to chase after four monarchs with a few and defenseless ones and overpower them. Where will one find such courage in all the histories of the pagans?
Alexander, Hannibal, Scipio have emulated one another and each has wanted to be more famous and above the other in confrontational deeds: but I hold Abraham above them all. For he does not run out of blindness or foolhardiness, but takes on his enemy in faith and thus also wins the victory. For he has had such thoughts that neither Alexander nor Scipio could have had. From home he brings these thoughts and hope, which the Holy Spirit had given him, that he would win and prevail and free his brother Lot; which is very miraculous in this history, and thus surpasses all the triumphs and glorious victories of all the Gentiles.
50 If you then consider his other situation, you will find that he is poor and a stranger in the land of Canaan, for he has no foot broad enough to be his own: but so fainthearted and fearful is he that in Egypt he denies for fear of death that Sarah is his wife. And here he is strengthened by the Holy Spirit in such a way that he may dare to overtake four kings, and certainly dare to defeat and overcome them; and there is no doubt that in such faith he would have overcome the strength of the whole race.
51 Is this not a high virtue and modesty that he, having defeated these monarchs, goes to rest and refrains from war, when he could have taken by force the whole land of Canaan, which was promised to him by God? But he does not do so, but remains a stranger and sojourner and does not subject anything by force. But he does not overtake these kings because he desires to gain something through them, but so that he can save his brother, who was innocently caught up in the trouble and misfortune that affected everyone.
52. but here we are to notice that we have been
here is not prescribed an example for us to follow, as Muenzer and the insolent peasants did, who wanted to imitate Abraham's example, when they did not have Abraham's spirit. For Abraham takes the sword and arms his own, not out of presumption, but out of the command of the Holy Spirit; otherwise he would have sinned.
(53) Therefore we must distinguish between miracles and examples. What is prescribed for us as an example we should follow; but special works and miracles we cannot follow without presumption, but do so in vain and with danger. That therefore in all works this is the chief thing, that thou mayest be sure that God hath commanded and ordained it. But if thou art not sure of it, let it be done, or thou shalt come into trouble and danger.
Therefore, a special work and inspiration of the Holy Spirit is described here for our consolation, so that we may know how wonderfully God acts with His saints, and learn to comfort ourselves in temptation, but when we are without it, to hold on to us and draw in our courage. As soon as Abraham has freed his brother, he abandons war and armor, does not exalt himself to victory, nor does he desire, since he could very easily have done so, to conquer a place in which he would like to dwell with his own; but, as glorious a victor as he is, he is content with his condition as it was at the time, and makes no change or alteration in the misery to which, as he knew, he was called. All this is worth noting.
(55) Samson also did excellent and almost unbelievable deeds; but Abraham's victory is much more glorious, and we praise his excellent faith that he does not allow himself to be disputed that his own are too few and too weak, but that the enemies are many, but simply concludes with himself that he will prevail and have the victory; and he does this not out of any presumptuous desire and covetousness, but out of a certain hope of divine help, which the Holy Spirit promises him.
56. yet Abraham does not despise the ordinary means, takes his cause wisely.
He advances with good counsel and attacks the sure enemies by night in their sleep. Because the enemies are awakened by the danger, they are also frightened by the angel of the Lord and turn to flee, because they did not know that Abraham had so little and weak help.
57 For we have heard above that Pharaoh was also terrified: therefore Abraham also understood this outcome in faith, namely, that God would chase his enemies by an angel. Therefore he did not strike and scatter his enemies with sword and armor, but by faith. For the grace of God follows faith: where this is present, the matter is already won, and only then do counsel and armor lead to victory and happiness.
To this he uses a real warlike advantage, that he attacks the enemies at night and divides his warband not in one, but in many places. Therefore the fearful enemies, frightened by this quick danger and invasion, assume that there is an innumerable multitude and give flight. They may be frightened by the enemy's power, but in truth nothing else chases them away and overcomes them but the faith of Abraham and his own.
59 Gideon is called to be king by God, is also strengthened by miraculous signs, and yet is afraid; but Abraham sets out against such great and mighty enemies without such a calling, without any special warrior people, without signs and miracles. Was this not an excellent faith and mighty mighty courage?
(60) Dan is on the border of the land of Canaan; but Hobah, says Moses, is on the left side of the city of Damascus; but what place it was we know not. So Abraham gave up everything of his advantage and conquered and won goods without any plundering, moreover without any danger, in silence and safety of his enemies. .
(61) Therefore, let us learn how dear God loves His own and how wonderfully He governs them, and let us take comfort in such examples when we are challenged. God does indeed allow His own to be challenged and tempted in many ways.
They are sought after and often sink into despair: but at last he helps them all the same and raises them up with glory. Abraham was not allowed to have such a blessing, but thought he would be content if he could redeem his brother: but now he gains much more. For thus says Moses:
V.16. And he brought back all the goods, and Lot his brother with his goods, and the wives, and the full.
Thus, through a man who is dear to God. Many are served and helped for all good. The people of the five cities were the worst of the bad, so God visited them with war; and yet, for Abraham's sake, many were saved. Therefore, as mentioned above, even the wicked were blessed through him, just as when God is angry, a whole country often has to pay for wickedness and bear its punishment.
63 Therefore let us not only consider Abraham a brave and bold hero, but he was also full of faith and spirit; therefore he not only won happily, but also used the victory in all modesty and kept himself most humble, as will be shown hereafter. As I said before, he could have conquered the whole land of Canaan after this victory: but he did not want to understand his promises only from the physical blessing, but rather wanted to be a stranger in the land of Canaan and looked to the spiritual blessing; as Christ Jn 8:56 says: "Abraham saw my day and was glad"; therefore he is praised and glorified above all other monarchs of the whole world.
64 The text also reports that women were captured, which Abraham brought back. For this is how it happens in wars, that the weak women are taken captive and led away, and the godless warrior people with virgins and women drive all their wills. And this is almost the saddest thing in war, that marriages are broken up and women and children are taken away. But now
God that such punishment should pass over sin and be seen, that we should learn to resist our fleshly lusts and be obedient to His word and commandments.
(65) But here, in the midst of His wrath, He demonstrates His marvelous kindness for the sake of a righteous man, whom the common punishment had also seized and taken away. For the Sodomites and their neighbors were the most wicked people; therefore God visited them with war and let His wrath pass over them: and yet such wicked and ungrateful boys receive this glorious grace and benefit through Abraham for the sake of the pious Lot, and their wives, children and goods are brought back to them and conquered.
Thus God praises and adorns His own, that He often spares the very worst and most ungrateful people for the sake of one or two pious ones. And there is no doubt that the world would fall in a heap in an instant if there were not some saints who fell to God's wrath and reconciled him with their prayers. That is why the ancient poets read a fine poem, which is undoubtedly taken from the Fathers' sermons, namely, that a strong man, called Atlas, carried the heavens on his back and stopped them. For on earth there are always some saints who bear and endure God's wrath, and for whose sake God spares the world. So Jerusalem could not be won or destroyed as long as the apostles were there teaching; but when the time of the siege drew near, they were commanded to flee to the mountains and escape into Galilee.
67 Thus Christ says Matth. 22, 7. in the parable of the king who prepared a supper for his son, that the same king sent out his army and killed the murderers. And below Cap. 19, 22. the angel says to Lot: "Go to Zoar and save yourself there, for I can do nothing until you come in." So both of these things are true, namely, that God spares the wicked for the sake of the righteous, and when He punishes, He punishes the wicked.
But the world will neither believe nor understand these things. For behold the Turk, who has unbelievable luck against us, and excellent
has victory. Does he not exalt himself in such a way that he wants to prove with this one piece that he is more pious and righteous than we are? But where the holy church would not be, God would not only overthrow the Turk, but would throw the whole earth over the heap and destroy it.
(69) Therefore, just as a great multitude of people were preserved for Abraham's and Lot's sake, who, after having suffered loss, were brought back to their land for possessions and goods, which they could never have provided for themselves, nor could they have been put off: so it is still the case today that whatever happiness and blessings the world has, it has for the sake of the pious and holy who live on earth.
70 Therefore it is right, when one sees that God's blessing is still in the world, to comfort oneself with it, to strengthen oneself, and to consider it certain that there is still a church on earth, and that the race and seed of the saints, as small as it is, is not yet gone, for which God is good to the whole world. For the ungodly do the contrary, and think that they are a cause of blessing, and ascribe all things to their wisdom and righteousness; therefore they become secure, indulge in all kinds of pleasures, drink and eat, and are proud like the Sodomites; wherefore they are finally punished, but the pious are preserved.
This history also serves to show how the pious are always under the cross and are exercised and tested in all kinds of calamities, so that they may be more and more purified, increased and improved daily. For all things prosper for the elect, even the cross and the punishment. For thus the flesh is killed, faith is strengthened, and the gifts of the Holy Spirit are increased.
(72) Again, the wicked also become worse through punishment and the cross; as it is rightly said in the German proverb, that after illness people seldom become more pious. They may feel remorse and fear, but very briefly, like Pharaoh the king in Egypt; but afterward they follow in their former footsteps and become worse. For this is the way of the wicked. The Sodomites should have been made wise by this punishment and repented.
But they grow worse and do not stop sinning until they are destroyed and annihilated.
This is a very perverse way of human nature. When the wicked are in distress and danger, there is nothing left in them but fear and despair; they think the whole world is too narrow, and if they could, they push through iron mountains; but when the distress ceases and the weather is over, they cast out all fear and become again what they were before. A fable is told about a shipman who, in water distress and impetuosity, vowed to St. Nicholas, whom the shipmen consider their patron saint, that he would have a silver image made in his honor if he helped him out; but since he was helped, he would not have had a wooden image made for him.
So it is true, as they say, that people get worse after long and distant journeys and long illnesses. For those who are not truly dead and humiliated only present themselves from the outside and with gestures, as if they were humiliated. As Terentius and Plautus portray the servants, they are pious and wait for their masters as long as the masters see them; but when the masters turn their arms, they do again as is their way.
75 Therefore let us learn that God sends punishment and calamity in order that we may be humbled, repent, and become godly; but those who eat again what they have eaten, 2 Peter 2:22, they, like the Sodomites, will bring upon themselves severe punishment and sorrow.
V.17. Now when he returned from the battle of Kedor Laomor, and the king with him, the king of Sodom went out to meet him in the field called the king's valley.
We see here that the king of Sodom was also humbled for a time. For he is going out to meet Abraham, whom he may not have previously esteemed. And do not think that he went out to meet him alone, but he will have brought his royal splendor with him; and it can be seen that they were all on their
They fell on their knees before the holy patriarch and recognized such victory as God had given him.
If Moses had written with what words and joyful shouting they had accepted him (for they recognized and praised him for a true father of the land, who, after he had so happily performed such deeds, was to be a king), then one would say that the sodomites, who had been the worst of boys, had now become the most holy people. But how long does this last? Abraham is then about six and eighty years old; when he comes to a hundred years, Isaac is born to him, and Sodom already lies in a heap.
(78) Therefore they now enjoy the grace and mercy that befell Abraham, and are made partakers of a strange faith and love, which, as well as the punishment, should have reminded them, and so much improved them, that they ceased from sins, and lived godly henceforth. The beginning is good, for they go to meet Abraham and show their gratitude to him with special reverence, but after a few years they are assured of peace and quiet, forget their troubles and return to their former ways. But they do not recognize Abraham as the one through whom such a blessing would have been bestowed upon them; but that they dwell in the paradise of God and on the best place of the earth, they attribute to their skill. They become sure of this, live in sins, and over such ingratitude they also fall into other innumerable sins. For not only the saints, but also God Himself loses all honor with them.
(79) Therefore, just as the pious are at their best when God punishes and afflicts them, so the wicked, after all hardship and punishment, become more and more angry, and urge God to let the final punishment pass over them, and they are destroyed. This is how Greece was devastated and destroyed by the Turks in our time, and this is how it will be with the Germans, who will not be able to protect their princes from this, no matter how strong, wise and understanding they want to be.
The grammarians dispute a lot about the "king's valley". Lyra follows the Chaldeans and says that it was a flat field or place where the king trained and accustomed his men of war and horses to war and where he used to go for walks. But this seems to me to be credible, that a special place was called this way; as we call the very deep valley near Saalfeld Königsthal, item Königsberg in Franconia, because of the excellent wine growing there, item Fürstenfeld.
81That therefore this valley was called the king's valley, because it was very deep and large, to which people ran from all the surrounding places when women, cattle or other goods were lost; and I have no doubt that it was such a place out of the land of the king of Sodom, not far from Jerusalem.
For when Abraham goes home from Damascus with his people to Hebron, he leaves Sodom on his left hand and perhaps wants to go to Jerusalem to the high priest Melchizedek, there to thank God and tell him about this great blessing and glorious victory that God had given him. But Melchizedek beat him to it, and when the rumor of this victory came to him, he himself went out to meet Abraham with his own, and met him while he was still distributing the spoils. There came together a beautiful church and assembly from all nations. Therefore the priest and king Melchizedek preached a magnificent sermon in which he first praised God's goodness and blessing, so that he would bless Abraham, because he wanted everyone to recognize this excellent gift and grace and thank God for it. Then, as is commonly done in sermons, he prays and blesses Abraham.
Third part.
Of Melchizedek and his fading away at Abraham's victory.
V. 18. But Melchizedek king of Salem brought forth bread and wine. And he was a priest of God, the Most High.
(83) It is first discussed who this Melchizedek was, because in the Epistle to the Hebrews, Cap. 7:3, it is said that he was without father and mother, without lineage, without beginning and end, and therefore was an example of our High Priest Christ, who is an eternal priest. It is true that Moses, remembering him here, makes it very short and simply says that he was a king in Salem; but he does not say where he came from, at what time he began to reign, or who came after him to reign; which then the epistle to the Hebrews rightly points to the eternal priesthood of the Lord Christ.
Now the Hebrews all find this opinion, that they conclude that this Melchizedek was Shem, Noah's son. And although it does not matter so much whether they conclude rightly or not, I like to hold with this opinion of theirs, since the account of the years and times proves that Shem not only lived in Abraham's time, but also outlived Abraham and died not long before Jacob went to Egypt.
Therefore consider what kind of a ruler Abraham had, namely one who still remained from the first world and from the Flood. Therefore Shem will undoubtedly have held up the same sad example to his followers.
Now it is terrible to think that the world has become so bad in such a short time. For Shem, who saw the flood, saw not long afterward that the wicked built a tower at Babylon, and that the languages were confused; which was the greatest sorrow of all in the church, and nothing more abominable could have happened in it, considering the errors and hindrances in preaching that resulted from it; therefore the whole Orient fell away from the right worship of God, but Abraham and Lot were saved from idolatry by God. After that, there is an uproar and war between the kings; Lot is taken away; Sodom and the whole surrounding area is destroyed with fire from heaven because of sin.
But under this the scripture secretly shows how great wickedness and abominable contempt of the word had been at that time. But again, how great piety and virtue had been in Abraham, who broke through all these aversions in strong faith, accepted and honored the despised Shem, as if he alone were the servant or priest of the true God.
(88) And such examples comfort us when they are properly considered. For if such things have happened to these same supreme men, that they have found so few disciples and pious hearers, what wonder is it that in our day there are so many wicked boys and godless people, and the church is so small and few?
89) So I like this common understanding that Melchizedek is Shem. For at that time there was no higher patriarch, especially in spiritual matters, whom the church and the people unitedly adorned and honored with that name, and from the office he held called malchi sedek, that is, a righteous king.
90 For he held both the office of king and priest; and though he did nothing unjust or immodest in the temporal government, but presided well and justly over all things, yet he received the name of righteousness chiefly for the church office; for he taught of the remission of sins through the future seed of the woman. Because the world either did not know this doctrine or regarded it as useless and futile and persecuted it, Sem alone was called a righteous king, and the people of Salem chose such a holy and godly old man as their king.
91 Not far from there dwelt the kings of Sodom, Gomorrah, and others, who far surpassed this Shem in riches, honor, and power, and no doubt despised him as a poor but righteous king; but yet in his church and among his own he remains Melchizedek, that is, a righteous king.
92. but the others are tyrants and idolaters, the founders of troubles and the kings of unrighteousness; therefore seize them.
God's wrath, war and bloodshed; but Shem is a king in Salem, that is, a king of peace.
For because he planted the true doctrine of the Son of God, preserved the church, the worship and the government, peace came upon him, not only of the world, but also of God. This is the reason that he loses his name and is called Melchizedek by the consent of the fathers and the pious, and from the place where he dwells, a king of Salem; as Peter 2 Ep. 2, 5 calls the patriarch Noah a preacher of righteousness, because he teaches how one should be justified and blessed before God. Therefore, let us consider that Shem was the high priest at the same time, to whom the Scriptures give a right and very beautiful praise by attaching to him the name of righteousness.
94 And what is against this our Roman pope, who so insolently calls himself the head of the church? For his praise and virtue is also shown in Scripture, but much in a different way. For St. Paul 2 Thess. 2, 3. 4. says that he is a king of sins, an adversary and enemy of righteousness.
95 Here arises another question of the bread and wine which Melchizedek brings forth. The papists know that Melchizedek is a model and figure of Christ; but since it is also said here that he brought forth bread and wine, they also interpret this as a likeness, and say that it is a figure and meaning of the mass, in which, according to the example of Melchizedek, the figure of the bread and wine, but in truth the body and blood of Christ are truly offered for the blessing of him who offers and of others. Hence it came about that hymns were made of the history and sung publicly in the churches with all glory and splendor. And defend with all seriousness this mind of Lyra, who is a great theologian.
96 But the good man lacks and does not notice that the epistle to the Hebrews Cap. 7, 1. ff. sees and establishes a different part of this parable and figure. For in that which is said of bread and wine, there is no figure nor likeness; but to the likeness is added the figure and the likeness.
Hear this, that this king has the name of righteousness, and that he is also a priest, and such a priest that blesseth, not according to the order of Levi, who is here tened in the body of Abraham, and hath a father, and a mother, and a friendship; whereas Melchizedek hath neither father, nor mother, nor lineage.
97) So that there is a likeness and model in such things, and especially in that he is an eternal priest and not mortal like the Levites, but an eternal Son of God, who lives forever, rules his church forever, and as a priest teaches, makes atonement, prays, has nothing temporal about him, nor does he belong to sinners; who, though he has borne our infirmities and sins in his body, yet he dies no more. The master of the epistle to the Hebrews sees and points to this likeness; but what concerns bread and wine he leaves as a history and is not concerned about it at all.
For what purpose should such a sacrifice serve, "if we let it be a sacrifice already? How can we compare it to Christ's sacrifice, which is eternal and, having been made once, is valid and powerful forever? For this priest went once into the sanctuary and finished with a single sacrifice, which is sanctified. But the sacrifice of the Papists is nothing else than the Levitical sacrifice, since it happens daily and is therefore considered in this epistle as an imperfect sacrifice.
(99) Therefore we must leave it at this saying in the 110th Psalm, v. 4: "Thou art a priest for ever. The Levites may have had their sacrifices and priests, but only temporally, so that one always took over the order and office after the other had left: our priest, however, is without end and beginning, and has no one to take his place. For he is from eternity, has also an eternal priesthood, by which we are redeemed who live from the beginning of the world to the end.
This is called looking at the epistle to the Hebrews, and not looking at the bread and wine that Melchizedek brings forth, or at the sacrifice made by bread and wine, as the papists dream.
Lyra is very angry with the Jews that they interpret the word hozi: "He brought forth", as the one who had prepared a table to refresh the weary and the captives; but the text clearly reports that a booty had fallen to them from the enemies, from which they could have entertained themselves sufficiently; he therefore pretends that one must understand such from a sacrifice. But I consider it that Melchizedek thus brought forth bread and wine, that he prepared a glorious meal, as one is wont to do with newly arriving guests and friends, and thereby thanked God for Abraham's victory.
For as far as we can understand from Moses, it was customary to come together in happiness and joy, eating and drinking and remembering God; the Levites had their share, but the rest was eaten up in joy before the Lord by those who had given it.
Thus, Melchizedek preaches first and gives thanks to God; then, as a testimony of general joy, he arranges a feast, so that he wishes Abraham happiness for his victory and gives the whole community cause to thank God for it. This is the most simple opinion of this text and agrees with Scripture; for where it speaks of daily and simple food, it uses these words: "And he carried bread and water before him. Here, however, it says of wine brought forward, so that it may indicate that Melchizedek received Abraham with a glorious meal; just as we take better care of ourselves with food and drink on holidays than when we wait for our work.
(104) Now if there be any who would dispute this opinion, that Melchizedek offered bread and wine, I will not be against him at all, if he will leave me only that which is important here, namely, that Christ did not offer bread and wine in his supper, but gave them to his disciples. For the text does not say, "He offered the bread," but, "He took the bread and gave it to his disciples"; and no man of understanding will ever be so insolent as to pretend seriously,
Christ would have commanded the apostles to offer bread and wine.
But the fact that the papists want to pretend and prove this from this text publicly shows their frailty and great foolishness. As D. Faber at Vienna dares to prove from Theocritus and Virgil that in the Sacrament the word facere, to do, means sacrificare, to sacrifice. But it is not worth such idle talk that it should be refuted. For what does it do to prove the mass that Melchizedek brings forth bread and wine? And it would be no wonder that whoever wants to prove the sacrifice of the mass from it, would also support himself to prove purgatory, St. Peter's papacy and indulgences from it. One might well take an allegory or secret interpretation from it, that as Melchizedek brings forth bread and wine, so Christ brings forth the bread of life and the wine of gladness, that is, the Holy Spirit with his gifts. But such allegories prove nothing, but it is much better that they be used in special places. For to twist and distort the language of the Scriptures and to depart so far from the letter is dangerous.
Therefore, my advice is to follow the simple and thorough understanding that the nature and character of the words and the circumstances entail, that after Melchizedek preached and thanked God for such a glorious victory, he also prepared a glorious meal and joyful life. It is because of this that the papists, after Melchizedek had preached and thanked God for such a glorious victory, had also prepared a glorious feast and a joyful life to move and cause others to thank, live and praise God for it. Because the papists have abandoned this most simple mind and think of how they can confirm and base their sacrifice of the Mass, which is secret and not public, on it, they also impudently falsify the text and sew a word into it that is not in it. For so they read: "Melchizedek, the king of Salem, brought forth bread and wine, for he was a priest of God the Most High": that their proof might have a semblance, because Melchizedek was a priest of God, so he sacrificed by bringing forth wine and bread.
107. what great things can they do with it now
What business is it of Christ, who never offered bread and wine, but gave it to his disciples? What business is it of Christ, who never offered bread and wine, but distributed them to his disciples? What business is it of the church, which, according to the example of Christ, does not offer bread and wine, but distributes them to the faithful? Yes, what is that to you, priest, do you want to offer bread and wine? And what great thing will you do with it, if you do it already? But if you want to offer Christ's body and blood under it, as you dream, what is that to Melchizedek's sacrifice? Will you not yet open your eyes and learn the truth? How can you offer Christ's body and blood, because he himself did it?
(108) And such a sacrifice of the Lord Christ is eternal in this mind; with the same one sacrifice he hath perfected all them that are sanctified. If then this is a perfect sacrifice, which Christ once made, what remaineth unto thee? Or will you be able to do anything more toward such perfection? But if you do something to it, as you think, it follows that Christ's sacrifice is not perfect but imperfect, and therefore needs your sacrifice. Such abominable abuse and blasphemy, so that the Lord Christ's sacrifice is blasphemed and desecrated, is alone worthy that we therefore separate ourselves from the priest's church. For why would we also forsake Christ's sacrifice and accept the sacrifice of a man who has no command in God's word? Christ says Luc. 22, 19: "Do this in remembrance of me," that is, take, eat and drink of this bread and cup and make my death known. He does not say: Sacrifice bread and wine. How then do they prove their sacrifice?
Thus it is said here of Melchizedek that he carried forth bread and wine, or, as the Hebrew words read, that he caused bread and wine to be carried forth as from a larder and to be obtained. Now nothing at all is said here about the sacrifice of the New Testament; but if Melchizedek is a figure of Christ, it does not follow as soon as that Christ should also offer bread and wine; and it is clear from the
In the second epistle to the Hebrews and in the 110th Psalm, it is abundantly evident why Christ is called a priest after the order of Melchizedek, not because he offers bread and wine, but because he is an eternal priest and distributes blessings.
Therefore, this falsification of the Scriptures teaches us how Satan has always misused God's name and the Holy Scriptures for blasphemy and how the descendants have always gradually departed from the faith of the fathers. The 110th Psalm, as I said, commemorates the priesthood of Melchizedek and masterfully emphasizes this in the epistle to the Hebrews. But what does the pope do? He leaves aside what the Holy Spirit wanted to be considered first of all, and makes much of the fact that Melchizedek brought forth bread and wine; on this he bases his sacrifice, which is the highest dishonor and abomination of God.
So he keeps the name of Christ and his sacraments, but because he has lost the Holy Spirit, he misuses them only for blasphemy and uses the name of God uselessly. He makes a human work out of the sacraments, but to the promise of forgiveness of sins through Christ he attaches our own worthiness and satisfaction, and thus turns all things into vain abuses. Therefore, let us thank God that we have been delivered from such a plague and now have the right knowledge of religion and a righteous understanding of the Holy Scriptures.
(112) What is said about the bread and wine that Melchizedek brought forth is historical; but that Melchizedek blesses Abraham and Abraham gives him the tithe, we also know that it is the main thing that the Holy Spirit wants to be seen as signifying the priesthood of Christ, which is eternal and only blesses, that he may forgive sin and save from death all who believe in him. Therefore he has the name of a righteous king and is a king of Salem, that is, of peace.
But here one should also notice that Moses gives God a new name here;
For he says that Melchizedek was a priest leel eljon, that is, God the Most High. And use such name also often the Psalms. But it seems that Moses uses this name here to indicate a difference in the services that went on at the same time in the Schwang. For the king of Sodom, Gomorrah, the Rephaim and the Babylonians had their own gods and services, as the world is always full of various sects; but the holy fathers and the descendants of the Eber served the God of Elion, that is, the Most High, who is one and eternal God above all.
Therefore the angels also sing Luc. 2, 14: "Glory to God in the highest"; because Satan with his damned angels flies in the air, but the true God has a higher seat, to which Satan cannot come. So the holy fathers wanted to exclude and reject the variety of gods and worship by this name, and honored only the one who is the highest. Thus Paul says in 1 Cor. 8:5, 6: "There are many gods," that is, the world has various worship services; "but we have only One God," that is, we are all attached to Him who gave His Son for us and is gathering a church here on earth through His Holy Spirit. So this is the opinion of this text: Melchizedek was a priest, prophet and preacher who remained pure in the knowledge of God, who is the right and highest God. For this name, God the Most High, is a refutation of all other gods and worship. For at the same time the world had other priests: but Melchizedek was the most distinguished priest of God Most High, who at that time held a glorious banquet out of joy because of the victory that God had given to Abraham.
V. 19. And blessed him, saying, Blessed art thou Abram, the most high God, which possesseth heaven and earth.
Here again he excludes Abraham's worship and faith from all the worship of the other Gentiles of all. And is confirmed and affirmed here, that above
In chapter 12, v. 3, Abraham is not only blessed, but others will also be blessed through him, because through him help and blessing was given to his enemies who were under the curse and wrath of God and were punished with severe imprisonment because of their sin.
This is why it is necessary that Abraham be comforted and strengthened in faith and patience. For after he had given glory to God with a public confession among the Gentiles, God honored him again before the Gentiles with such a glorious victory. And here comes a preacher, a holy patriarch, who did not preach this sermon as simply as Moses tells it here, but no doubt used all the right masterpieces to make a thing glorious and mighty. What are (he will have said) your gods, whom you have served until now? My God alone is the supreme God, who has given such victory to his faithful servants, and has done this miracle that you have seen.
For is this not a miracle of God, that this one man with so few assistants should slay and put to flight so many and such mighty kings, before whom everyone should have been terrified because of their former very great victory? Therefore, throw away from you the vile idols and false gods that have led you into the hands of your enemies and caused you such misery, and accept this our God, who alone does miracles, Ps. 136:4.
118 And Melchizedek did not preach such a sermon in one hour; and even if one would have thought that he preached it in one hour, it still went forth afterwards to the surrounding nations and to many places. And so, through this miraculous work, the true church in its greatest need has been very sweetly and gloriously comforted and strengthened. Before, Abraham was despised and his church was the most despised in the eyes of the Gentiles, for that is why he had to break away so often and go to other places; but now, through this glorious victory, everyone is awakened, they
Everyone runs to the place with a crowd, and everyone wants to see this stranger, whom God had helped so powerfully from on high.
But this text, that Melchizedek blessed Abraham, is abundantly dealt with in the epistle to the Hebrews, and we are to take special note of these words, that he calls him the blessed of the most high God. For before the world Abraham, as history shows, was rejected and lowly, and no doubt others cursed him much: but to God Most High he was blessed, as he was an heir of that blessing which the seed of the woman was to bring. Such has not been a temporal, but actually an eternal blessing of God.
But the world praises the temporal, as it is written in the 144th Psalm, v. 12 ff. that the wicked desire: "That our sons may grow up in their youth like plants, and our daughters like hewn-out oriels, like palaces; and that our chambers may be full, which can give forth one store after another; that our sheep may bear a thousand and a hundred thousand in our villages. That our oxen may work much; that there may be no harm, no loss, nor complaint in our streets. Blessed are the people who prosper in this way." But Melchizedek does not speak of such blessings here, but of the eternal and spiritual ones, which belong to eternal life; of which the now mentioned Psalm v. 15. also says: "Blessed is the people, whose God is the Lord." In this blessing Abraham rests, but the temporal he commands God.
If he had only been concerned with the temporal blessing, he could have conquered the land of Canaan as easily as he had been able to defeat these four kings. But he waited patiently for such a blessing, and comforted himself with the one who was actually God's blessing and had the promise of spiritual and eternal goods, namely the forgiveness of sins through the seed given and eternal life.
122 Therefore Abraham is set apart from all the other fathers by this sermon of Melchizedek and becomes a special marker and lord to his house or lineage.
The church's coat of arms is a sign and testimony that God's blessing is to be enjoyed, that the church is nowhere else but in Abraham's house and with those who hold to Abraham.
If the pope had such a promise, he would be justified in boasting of the name of the church, for the church is set in Abraham's house as a high and apparent place, so that everyone may see where God wants to have His dwelling place and from where one should expect His blessing and eternal life; for this is why Abraham is also called the one blessed by God. Angels, worldly rulers, preachers and judges are also called gods, because they hold a divine office: but God is called eljon, who sits on high or is the Most High; for he is one and alone over all. Therefore, in this sermon Melchizedek presents Abraham before the whole world, that with him and in his house and lineage alone is the church, the kingdom of heaven, blessedness, forgiveness of sin and divine blessing.
And this miraculous victory has given cause for this glorious preaching. Therefore, not only have the prisoners been redeemed according to their bodies, but also countless souls have been saved from eternal death, after they have learned to recognize the right God from this public miracle and such a glorious sermon. Therefore, this victory, if one wants to think about it diligently, was not without fruit at all, but glorious and miraculously powerful.
125. I remember that I also read this history in my youth; but because I was still an inexperienced theologian and had not yet had a competent teacher, I read it as a history in Livius without any surprise, did not see and did not think that Abraham would be presented and praised in this way, that divine blessing, that is, forgiveness of sins and eternal life would be found in him; because he alone has the promise of the seed and is therefore called a blessed one of God.
126) Further, the name of God, to emphasize it more abundantly, also includes these words, that He says: "The heavens and the earth are the same.
Earth possesses." The word kanah means to possess, from which Cain comes, that is, an acquired possession or inheritance; by this he means the God who possesses heaven and earth as his possessions and goods. In this way he excludes all false gods, even the angels, kings and holy fathers etc. For to this one God on high he attributes that he is a father of a house, who has heaven and earth for his dwelling, and like a father of a house rules all that is in it, as angels, devils, men, tyrants, servants, saints and unholy ones; for all of these are under God's rule and his household, and must recognize him as their father of a house and follow his will. Such a God, says Melchizedek, Abraham has, who alone is the true God; and whoever does not believe this, let him see this new miracle, that he has slain four very mighty kings with three hundred and eighteen household members who are in league with him, then he will have to confess that in this God's hand are all tyrants, yes, all angels and devils.
In this way, the prophet Daniel almost describes God, when he says to King Belshazzar, Cap. 5, 23: "You have not honored the God who has your breath in his hand. The breath, says Daniel, which no one can do without for a moment, is in God's hands and not ours. In the same way Melchizedek praises the divine majesty, namely that he alone is the highest God, who has all things in his mighty power and delivers and hands them over, as he delivered four mighty kings into the hands of a beggar and a stranger, Abraham. Why then, saith he, do ye deceive yourselves in that ye worship stones and wood, the works of your hands? Why do you not turn to the God of Abraham, who has visibly shown himself to you that he alone has and possesses the heavens and the earth?
Thus he praises God, from whom blessings come, and at the same time instructs his church and calls the pagans back from their idolatry to the right knowledge of God. To this sermon, he now gives thanks, as is customary in sermons, so that he may be able to
priestly office. For he strengthens Abraham in his faith, teaches and instructs the other people which is the true God, diverts them from idolatry and thus gives thanks to a gracious and merciful God for His word and other gifts.
V. 20 And praise be to God Most High, who has delivered your enemies into your hand.
(129) What unnecessary quarrels the grammarians make here about the words, let us leave aside, and remain with this simple and right understanding, that Melchizedek with these words ascribes the whole miraculous work to God, as from whom it came, as if he wanted to say: True, Abraham, you have accomplished great things: but God has done it through you, and such victory is not to be ascribed to you, but to God, who owns heaven and earth.
(130) Abraham gladly heard that the honor of this work had been taken from him and attributed to God, to whom it was due and who had done all these things through him; he was satisfied that he had been blessed by God Most High and that his house had been made the seat of the true church: therefore he gave thanks to God and left the honor to Him, and was satisfied with peace on earth and the good pleasure of men. The Scripture also points out to us that we should not exaggerate our gifts, but take care that they are not ours, but God's, and so we should praise and thank God with one accord.
So you see that this is a very short sermon, according to the words; but whoever takes them apart and draws them out somewhat expansively and masterfully, will find that it is a very long sermon, in which everything that can be said about religion is touched upon. For first it teaches which is the true God, and condemns and refutes idolatry; then it exhorts to humility and thanksgiving, because all that we have are God's gifts and bounties.
And unto the same Abram gave tithes of all things.
The Jews interpret this text in many ways, because the words read as if Melchizedek had given the tenth to Abraham. But there is clear evidence against this in the Epistle to the Hebrews, Cap. 7, 2, which not only clearly states that Abraham tithed, but also concludes that Melchizedek's priesthood was far more glorious than the Levitical priesthood, as the blessing itself testifies. For he who is less does not bless him who is more and greater, but he who is greater and greater blesses him who is less.
133 But that the text further says that he gave tithes of all things, is not to be understood as if Abraham had tithed his spoils; for soon after the text clearly says that Abraham did not want to take a thread or a shoelace for spoils, even since all goods were offered to him by the king of Sodom. So this word "of all things" does not refer to the booty that Abraham gave back to everyone who had it, but to Abraham's own goods, of which he gave the tenth part to Melchizedek the priest, not just now, but every year.
For Abraham also humbled himself before this victory and recognized Shem as a priest of the Most High and gave him tithes, as did Lot and the other fathers who lived at the same time. For they all honored the priest Melchizedek as their eldest, who with his priesthood and preaching office was a figure and shadow of the spiritual kingdom of Christ, which he was to have on earth.
But the epistle to the Hebrews Cap. 7, 1. ff. speaks very wisely and masterfully of the tenth which Abraham gave, and is thereby a certain testimony of the Holy Spirit; for no one would have seen this in it, which the master of the same epistle has seen. First, he takes this from the 110th Psalm v. 4, that Christ is a priest after the order of Melchizedek, and concludes powerfully from this that he cannot be a priest after the order of Levi, nor is he a temporal priest like Aaron, but an eternal one: for Melchizedek was without a priest.
He is the father and mother, and has had neither the beginning of days nor the end of life. From this it also follows that the Levitical priesthood should completely cease and a spiritual priesthood should come in its place: all this is masterfully conceived and nothing can be raised against it.
136 Then he also disputes about the tenth. Abraham is the father of Levi; so if he gives tithes to Melchizedek, no one can deny that Melchizedek is far above Levi; for who would not confess that his priesthood is far greater, more worthy, and more excellent than Aaron's? Now Christ is a priest after the order of Melchizedek. Therefore Aaron ducked and held himself down, and the Levitical service and the law departed as a shadow departs from the body etc. Thus he concludes with a very full and rich spirit that the priesthood of the Law must necessarily cease, since a priest after the order of Melchizedek is promised, before whom Abraham, the father of Levi, humbled himself and gave him tithes while Levi was still in his loins. But to all this a diligent reader may further consider and contemplate in the same epistle. We continue.
Fourth Part.
About the generosity of the king of Sodom against Abraham, and how Abraham behaved against it. Item, from Abraham's
Praise and virtues.
V. 21-24 Then said the king of Sodom unto Abram, Give me the people, and the goods keep thee. But Abram said unto the king of Sodom, I lift up my hands unto the Lord God most high, which possesseth heaven and earth, that I will not take of all that is thine, neither a thread, nor a shoe lace, lest thou say that thou hast made Abram rich. Except that which the young men have eaten, and the men Aner, Escol, and Mamre, which went with me, let them take their part.
So far we have heard that a glorious sermon was preached in the king's valley, where not only the king of Sodom himself came, but also the king of Salem, priest of God the Most High, and no doubt other cities and regions as well; all of whom wished Abraham good fortune for such an excellent victory and thanked God for such a great and exuberant grace and gift. Accordingly, we see here that the king of Sodom, as one who was informed by such a sermon of the king of Salem and converted by such a wonderful victory of Abraham, now speaks most kindly to Abraham, whom he had previously despised as a beggar and a stranger who had nothing of his own in the same land, and not only wishes him luck for such a glorious victory, but also offers him as booty all goods; and he wants to be satisfied with this, if he alone can obtain the living people as a gift.
Now it will not have been small goods; for these four kings had plundered everything far and wide around them and had taken great booty: and yet he carries such goods to Abraham with all readiness, and he desires only the people, that is, the wives, sisters, daughters, brothers, young men, little children etc.; for all this is called nephesh, people. But the word recush, which we have translated "goods," means everything that one has in stock, household goods, possessions and goods without people, so that he gives Abraham all kinds of livestock, clothing, gold and silver and what more goods there were, that he may hold on to them as one who has fought for and won them, only that he may leave him the people.
139) As the king of Sodom is to be praised for showing such generosity to Abraham, and for considering him a man worthy of such reward, so Abraham himself, who through danger, labor, toil, and expense had obtained such victory, is held up as a special example of virtue to the whole world, and especially to the whole church, for so freely rejecting all that is offered to him, and for rejecting all that is offered to him.
In turn, he hands over and grants to anyone to whom it was due before, so that he will not keep even one thread or lace of all the spoils.
From this it can be seen that his heart was without all ambition, lust, avarice and other vices, which are also often found in great people. For how like are not our nobles, lords and princes, who rightly and wrongly snatch what they can hold; if now a prince hardly takes over a village more to his country, he soon has his title and coat of arms extended and renewed; therefore they have not a drop of such noble blood, which was in Abraham. For in everything they undertake, they seek their honor, glory and benefit. Abraham, on the other hand, simply seeks the benefit of his neighbor, does not want to become rich from this booty, nor does he want a thread of it.
And this way of speaking is not known to us, but is very emphatic. The word chut means a thread. It is a synecdoche, just as the word iron is used and understood to mean a sword. Thus we read in Joshua Cap. 2, 18, about the red rope that was tied to the window, and it does not mean a thread, but something braided, like a rope or cord. Thus it is written in the Song of Solomon in the 4th Cap. V. 3: "Your lips are like a rosy cord." In this way it must also be understood in this place that Abraham's opinion is: Not only do I not want the cattle, oxen, asses, let alone the people or captives: neither do I want the garments alone, as skirts, coats, shoes etc.; but also do not desire a string to draw a skirt or shoe together. And such a way of speaking was undoubtedly mean at the same time, as when we now say: I would not desire a nail pin. So also John says of Christ Marc. 1, 7: "I am not worthy to untie his shoe laces," so that he then shows great humility. In other ministries we see that the servants of their masters have arms, sides and feet.
touching them when they do them service and help: "This," says John, "I do not submit to, but I am not worthy to untie his shoe laces. Such a way of speaking is very sweet and emphatic, if one can understand what was meant at the same time by this people.
But here one might say: Why does Abraham act so proudly and contemptuously, that he so rudely despises and rejects what this king so willingly and honestly offers him? Now it was truly fair to demand or take back what the war had taken away; in addition, such a victory was not granted to him without great danger, effort and work: why then does he reject this, which was rightfully due to him as an overcomer and which was offered to him as a gift by the king?
Answer: All this is a powerful proof that Abraham understood the divine promises much differently than the Jews still understand them today. For they are still under the delusion that the promises in the holy scriptures belong to this miserable and poor life here on earth; but Abraham forsakes the king's reverence and gifts, regardless of the fact that he had the bodily promise of the land of Canaan in his hands, and that by divine right he could have possessed all such goods (for he was an overcomer); For he knows of another, greater and more lasting good and possession, namely of the seed that is given; in this he rests and places the other everything in God's will, draws nothing to himself, since such an opportunity is offered to him, but waits until the Lord himself delivers such and gives it into his hands.
For he sees how the people are minded. The king of Sodom, lest he should be found ungrateful to him, offers him all his goods, without the captives, in righteous humility: but what would have followed if Abraham had accepted such offered gifts? No doubt the same peoples would have said that Abraham had become rich from their goods; which would have been nothing else than that the countless and eternal
Promises made to Abraham would have been completely obscured and suppressed.
145 Therefore he is right to reject all that is offered and promised to him, and not to take a thread of it, so that everyone may know and understand that all this that happened to Abraham afterwards happened to him solely out of God's blessing and not out of people's favor and good deeds.
Since he is sure that God will show him favor and that he will have more land and good things through His blessing than the king of Sodom, or anyone else he may be, could give to him, he will reject such an offered gift. Rather," he says, "do not inflict this scorn and shame on me, that you, the king of Sodom, have made me rich, and if you had not, I would have nothing; but take your spoils and goods and go away. I will reserve this for myself, that I alone will boast of my dear God and of his promises, who owns heaven and earth; you alone are a king over those of Sodom. Therefore I will cleave unto him that giveth, and blesseth, and helpeth; but I will leave thee with all that thou hast, as a man that hath need of his own etc.
Thus we see that in this holy patriarch all virtues were abundantly accustomed. For in supreme love, for the sake of his brother Lot, he serves those who had never been worthy of his benevolence. When he is on top and wins the victory, he does not think or worry about how to increase his wealth and power, but has a heart without all ambition, avarice and other covetousness, and clings only to the promise of eternal life and to him who possesses heaven and earth.
The blind Jews should look at their father Abraham, whom they praise here, and learn from it what kind of form it has around the kingdom of the Messiah, on which Abraham alone hangs here and lets the land Canaan go over it with all its goods and treasures. For the Mes-
siah was not promised to him to have a kingdom in Sodom or in the land of Canaan and to be like other worldly princes and kings, but to be God the Most High, who could give much more than the king of Sodom, who could have made Abraham rich, but could not have helped him against sin and death.
Therefore we see from this how badly Abraham's descendants have fared and are very unlike him. For Abraham rests in spiritual and eternal goods, but defiantly despises temporal goods; but the Jews wait and seek for nothing but temporal things, but they care so little for spiritual things that they persecute the preaching of the gospel and are enemies to it, because it is a doctrine that teaches not of riches and power, but only of the forgiveness of sins.
150 Thus Abraham is described to us here as full of faith and hope of eternal life; therefore he uses this temporal victory as a field or other thing, which belongs only to the exercise of the body, but the heart has nothing to do with it; for Abraham lets his heart cling to the divine grace and promise of the future seed according to the teaching in Psalm 62, v. 11: "If riches come to you, do not cling to them with your heart. He may have a wife, servants and maids, but he has all this as if he did not have it and is a true monk. For he righteously despises all the pleasures, honors, and goods of the world, and lets his whole heart be occupied with nothing else, and hopes for nothing else, but the promise of Christ; for this alone he desires and covets, but all else he puts far below this excellent gift, and utterly despises it.
For this reason, those who present such histories or legends to the people do well with their diligence and work and serve the churches more usefully. For what are all the saints (except the prophets and apostles) compared to this Abraham, who dealt with the world for a long time, and at the same time ordered and ruled the household regiment and police, and yet did all this with a strong mind, so alone in the world?
the divine and eternal good, despised and trampled underfoot? But he does not ask about other worldly kings, nor what people may say and judge about it, but wants to keep this glory of God the Most High, who owns heaven and earth, completely and unadulterated.
But he considers his neighbor in this way, that since he despises and abandons his right, he is so minded and wants others to be preserved in their right, and does not want to be so just and perfect for his own person that he harms others besides: therefore he wants the men Aner, Escol and Mamre to keep their part completely and unchanged, and thus does not want to have taken anything from them with his example. Such fairness is also a wonderful virtue, for there are many who are so wrongly righteous and pious that they all want to force others to their example, which is a great injustice and not to be suffered at all.
(153) Now as for Abraham's household, we have in them fine examples of piety and obedience. For these men had been Abraham's helpers and companions in this war, and might by right have claimed their spoils, which they had obtained with great toil and labor. But Abraham gives them nothing more than food and drink, and yet the pious servants are not angry about it or grumble, but want to be found equal to their master and gladly follow his piety and ways.
From such examples one should establish established rights and all good order; for God had given to the same world a man, abundantly and fully endowed with all glorious virtues, against whom the high and excellent men Aeneas, Achilles, Agamemnon etc. of whom the pagans boast much, are nothing. For here we see an example of faith toward God, which no one can imitate; so also his justice and love toward men is great and perfect.
(155) Now here you do not hear of fasting, of special food, of plate shears, of special clothing, of which one hears much in the pope's lies, but Abraham.
eats and drinks with his own what time gives: but faith and love he proves with all diligence.
And God has not lit such light of the world in vain at the same time. For through this way of Abraham, many of them were undoubtedly brought from the Gentiles and caused to accept the God of Abraham. But if some have not been softened or moved by such an excellent example, it has happened to them that they were given in a wrong way, Rom. 1:28, and God will finally punish all ingrates,
as the following history will indicate from the sodomites.
157 Therefore we should keep such an excellent example, and diligently model ourselves after it in all our lives. For the apostles' and prophets' profession was special; so Christ and John the Baptist are not to be compared with anyone. But all these preached for a short time, whereas Abraham lived a long time and performed many wonderful deeds. Therefore he is considered to be the head of all the other saints.