First part.
Abraham's challenge and how he is comforted by God in it.
After these things it came to pass, that the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy very great reward.
This is the most important chapter, which should be read with the greatest attention and diligence. Now, however, I am so burdened and prevented with the church's needs and affairs, as well as with court matters, that I cannot diligently consider all the matters contained in this chapter. Therefore, we will only deal with it according to the grammar.
Now we have heard so far about the glorious victory of Abraham and the miraculous work of God to reveal Himself to the same world, so that all men would be enticed and caused to accept the God of Abraham, who alone is powerful and the Most High.
3) Then comes the story of trial and consolation, all of which Moses introduces and connects so closely with this story of Abraham's victory that it seems as if he has taken into account the order and nature of the story.
little thought, as he is wont to do. Therefore, an inexperienced reader often thinks that the sermons and descriptions of the prophets follow one another badly; but those who are experienced in spiritual dealings know that no order is more certain, better, and meaner than that after the consolation always follows and arises new danger, misfortune, and indignation.
4 So here, after Abraham's glorious victory, which undoubtedly greatly strengthened his faith and especially comforted his heart, especially since the serious sermon of the high priest Shem was added to it, a new challenge follows; however, it cannot be sufficiently understood from history what kind of challenge it was. However, it is certain and not lacking that when God addresses Abraham with these words and commands him not to be afraid, such words did not fall in vain and without cause, but that Abraham, who shortly before had been cheerful and in good spirits as an overcomer and victor, was now overtaken by further danger, worry and terror.
5 For what would have been the need for this admonition that he should not fear, and the promise of such a great reward, if he had not come to the point of either almost despairing of God's protection or doubting the reward?
(6) Therefore let us follow the common rule which the 30th Psalm holds up to us as a common example of all the saints. "But I said," says David, v. 7 ff, "when I was well: I will never again lie down. For, O Lord, by thy lovingkindness thou hast made my mountain strong: but when thou hidest thy face, I was afraid. I will cry unto thee, O Lord; I will pray unto the Lord. What profit is there in my blood, if I am dead? Will the dust also thank thee, and proclaim thy faithfulness?" etc.
This is the common way that God practices the saints and deals with them. Therefore also the 4th Psalm v. 4. says that God leads and governs His saints miraculously. After Abraham is comforted by his miraculous victory, he is so free and secure in such great joy of the spirit and over God's gift and good deed that he says in his heart: "I will never lie down"; but soon everything turns around with him that he has to say like David: "You have hidden your face and I am terrified.
But why, or how, does God govern such things? Why does He not give His saints a constant and perfect joy? This I do not know, except that I see this rule and common example in all the saints, even in the Head, the Lord Christ Himself, who at times rejoices in spirit and thanks God with joy in the Holy Spirit, but after that he is saddened again in his spirit, calls upon God for protection, asks for help, and complains that he is abandoned in the deepest distresses; as can be seen in Psalm 8, v. 6, and Psalm 22, v. 2 ff.
(9) Therefore we should learn well the ways and examples of the saints, even the trial that he holds with them and over them. Abraham had shortly before been glad of his glorious victory, for God had made his name famous among all the nations that lay about; therefore the danger and sin of vain honor and glory lay very near to him. For this nature of ours can bear nothing less than its own honor and God's good deeds. Therefore, God turns His face away from him a little and lets him govern himself; then fear, toil and work follow from the beginning. Thus says
also Paul 2 Cor. 1, 8. 9.: "We had to forsake life, and had decided in ourselves that we would have to die. But this was because we did not put our trust in ourselves, but in God who raises the dead." For God is hostile to self-reliance. Now this is a sin that is in our nature, and drives and provokes all saints, and especially the most high, to sin against the first table.
(10) For as far as the other table is concerned, lust is sufficiently killed in them, so that they are not challenged by theft, nor by adultery, nor by death, as happens to young people whose flesh is still strong and fresh: but other much more grievous dangers befall them, namely, the great and high sins against the first table, such as trusting in oneself and one's ability, boastfulness and conceit of one's own righteousness and wisdom. With such monsters the saints have to fight without ceasing. And Abraham, Moses, Aaron, David have to do with it most of all, that they force and overcome presumption and hopefulness.
11 Therefore it can be seen that Abraham, as the words sufficiently show, was also in such a challenge. Because God sees that he is in danger and might become presumptuous, he turns his face away from him and thus averts his temptation. For this is the common affliction of us all, that when God gives more glorious gifts, the old Adam puffs himself up and becomes proud, for he sees that others do not have such gifts. Therefore, lest this sin deceive the saints and bring them to ruin, God gives Paul an angel of Satan to smite him with fists, lest he exaggerate his revelation, 2 Cor. 12:7. Therefore, a fine example is given of a bishop who, when pressed and forced into the office of preaching, fell to his knees and called upon God to take such an office from him, or, if he wanted to be burdened with it, he asked God to first free him from vain ambition and hopefulness. For if Paul, the supreme apostle, is not safe from this pestilence, even if he
cannot but be helped from this sin by such a means as to let the devil afflict him: what have we to fear, who are far below Paulo, and not at all to be compared with him?
(12) For by nature we cannot help but exalt and pride ourselves in the gifts of God, and despair when they are taken from us. And it is not necessary here that we bring up old histories that have happened before us. Look at our times. For what else has Münzer, the Anabaptists, the Sacramentarians, Zwingli and Oekolampad awakened and set them on their course than atrocious presumption and ambition? If someone can write four words of Greek and interpret a psalm, he rises up and puffs himself up like a leaven through his science, so that he makes himself believe that he floats in the air far above all men.
I have known this harmful plague at times and have been informed of it from so many histories of divine Scripture. Therefore, in the beginning of the Gospel, when God led me into this being, that I call it so, by miraculous ways against all my will, I asked God with all earnestness to deliver me from this evil and to protect me from such sin; So he heard my prayer and kept me free and free from this affliction, although not so free and free that I did not feel it; but with business, worries, danger, toil and work he made me suffer in such a way that I could easily forget all ambition from my heart.
(14) And if God does not protect us from it in this way, this enormous and ugly sin would take us all captive. The youth, and afterward the male age, feel its plague and temptation, for the flesh is tempted with fornication, the heart with covetousness, anger and hatred, and such like stimuli, by which the hearts are contested in many ways: but such battles are on the other table, and are extinguished in time.
15. if we let ourselves think that way.
We have now fought against such sins and overcome them, so from now on a new and much fiercer battle is set against the first table, in which we must fight against the arrogance, ambition and trust that we have in ourselves because of our gifts. For this reason, Paul must feel Satan's stake in his flesh, so that he may be overcome by such a plague: "Lest I," he says in 2 Cor. 12:7, "should exalt myself to high revelation, there is given me a stake in the flesh, that is, Satan's angel, which smiteth me with fists." But how many are those who, looking at St. Paul, think and believe that he must suffer such a temptation? And who would not believe and believe that he had long ago overcome such a temptation and had trodden it underfoot? And yet he indicates in the epistle to the Romans that he is in a much greater danger. For he complains in Cap. 7, 23 that he is taken captive by sin, or the law of sin.
(16) How can one, seeing and experiencing this in such a great apostle, keep himself free and free from all danger? And so Abraham was still in the flesh; so what wonder is it that after God had given him such a glorious and mighty victory, he exaggerated his happiness and became proud and presumptuous? So that he would not exalt himself too much, God sent him a strong and severe challenge, so that his courage would be broken and he would be humbled.
(17) Although we cannot know what kind of trial it was, it is nevertheless plausible that he will have suffered such things as we have just described from the Psalm. After gaining the victory, he will have become joyful in spirit and will have sung with a high voice: Te Deum laudamus! (Lord God, we praise you!), he will have said: "I will never lie down", Ps. 30, 7. But since God hid His face from him, sadness came, which took over his heart and made him weary, so that he completely forgot about such a glorious victory, and thought to himself: "I will never lie down", Ps. 30, 7.
as if he had been abandoned and rejected by God.
(18) Therefore we should diligently keep such histories in mind, that we may be able to comfort those who are in sorrow. For affliction is sent unto us, that we may not exaggerate the gifts which we have. Although it is difficult to feel such anguish and sadness in the Gentiles, we should comfort ourselves with it and keep ourselves upright, and on the other hand, we should regard all harm and trouble as insignificant, so that we know that the forgiveness of sins remains unharmed, unchangeable and certain; we should look at this and prefer this gift to all others, and on the other hand, we should despise all other gifts, no matter how great and apparent they may be. If we do this, our hearts will be a little satisfied, and we will be comforted.
(19) God gives great gifts to His own, as He gives a glorious victory to Abraham, but He does not yet pour out His gifts, nor does He give Himself to him. And though you have greater gifts than perhaps Abraham or Moses, yet you do not yet have the Lord Himself; for He reserves Himself for us, and withdraws Himself from us, as it were, that when we are out of temptation, and all is well and secure about us, we may nevertheless fear Him, and not say with assurance, "I will not lie down." For as soon as we sing such a song, it is immediately followed by, "You have hidden your face from me, and I have been afflicted." Those who think they are unconquered by battle and temptation are frightened and terrified when temptation comes upon them.
20. Now this does not happen because God was of a different mind or wanted to turn away His grace from us and deny us forgiveness of sins, but His will that He should make us blessed through His Son, to whose kingdom He has called us, remains certain, firm and unchangeable. But this is taken away from us for a time, that we cannot feel such grace. Those who have therefore tasted and felt such temptation in monasteries have called it a spirit of blasphemy.
The words of grace are called the lighter and more comfortable reference. And when I was young, I read such things in their disputations, but I could not understand them until I began to read the Scriptures.
21 Now it is no small comfort to know that grace is not abolished at all, but is certain, constant and unchanging, although the feeling and experience of it is suspended for a time, and fear and terror penetrate, so striking and grieving the heart that man becomes impatient and makes himself believe that he cannot bear God's wrath, and thus makes a devil out of God.
(22) Christ felt this temptation in the garden, when nature struggled and fought with the spirit, and the spirit was willing, but the flesh was weak, that is, he was frightened, trembled, and was afraid and grieved; for no one feels righteous grief unless God leaves him; just as again no one can be grieved where God is. That sadness, then, is a sign that God has departed from us and left us for a time; as in Song of Solomon, Cap. 2, 9, the bride complains that her bridegroom is standing behind the wall and looking through the bars. Where such a thing happens, it goes as the 107th Psalm v. 27 says: "They reeled and staggered like a drunken man, and knew no more the way. Again, however, when God, as in the Book of Wisdom Cap. 3, 7, shines into our hearts with the radiance of His mercy, they must rejoice, even if, like Stephen, they are carried away in suffering and death.
Therefore it is very useful to look at such examples and learn from them that the saints, when they are strong in the Holy Spirit, are stronger than Satan himself. But when they are again caught and oppressed by temptation, they become so fearful and fainthearted that they are afraid even of a rustling leaf. For by this we are reminded of our weakness, that even though we have great gifts, we do not exalt ourselves, but in humility
and fear God. For those who do not do so, God turns His face away from them, and then terror and trembling follow.
(24) This is what I wanted to say at the beginning of this chapter, in which we have a clear example of what the fourth Psalm, v. 4, says: "Know that God leads His saints wonderfully," that is, He allows them to be trained and tempted in various ways, so that they do not become apostates or exaggerate their gifts and blow themselves up against others who do not have them. For those who do these things offend their neighbor so that he falls.
(25) Therefore, those who are appointed to be teachers in the church, to govern others, should plead against this temptation as against their highest and most harmful enemy.
For other sins, such as anger, impatience, and drunkenness, are so shameful by nature that one must be ashamed of them, for those who commit them know that they are sinning, and therefore they are ashamed of them: but vain honor and presumption of one's own wisdom or piety is such a sin, which is neither considered nor recognized as a sin, but people still thank God for it, as in the Gospel Luc. 18, 11. the Pharisee does, and therefore rejoice as a special gift of the Holy Spirit. Therefore, it is such a pity and diabolical plague that can neither be advised nor helped.
(27) God protects the holy Abraham from this, that after such a glorious victory he lets him fall into such a challenge that he has to comfort him again with a voice from heaven. Although, as I said, we cannot know what kind of trial it was, the circumstances indicate that it was a very severe and hard trial, and that Abraham lost heart over it. Perhaps Abraham, as his words indicate, was anxious for an heir, for God had promised him the land of Canaan and eternal blessings; but because Sarah was barren and the hope of an heir was almost taken from him, he thought, "How is it that God, who is so gracious, does not give you a son? Perhaps you have angered him
and he has changed his mind and spirit toward you etc.
(28) Whether this may have been his challenge, I dare not say. Therefore, I follow the common rule that when God has made his saints happy, he soon makes them sad again, so that they do not exalt themselves and become secure; when he has made them alive, he leads them to hell, so that he may lead them out again. Therefore, if we do not know exactly what Abraham's special challenge was, we are not mistaken when we say this according to this common rule.
29 For these words, "Fear not, Abraham," are very clear and important, and indicate that there was great fear and trembling in the holy man, and the real temptation of unbelief. For why else would he have added such words: "I am your shield and your very great reward"? Therefore he will have thought: Perhaps God has chosen and chosen another to whom He will make this promise, and who knows whether He does not mean by this victory all that He has promised you?
30 For where God removes His hand, the flesh devises a strange dialectic and rhetoric. After that, God puts three mighty words on such swift thrusts, in order that Abraham's heart may be stirred: "Fear not, I am thy shield, and thy very great reward," as if to say: Of whom wilt thou be afraid, if I am thy shield? What do you want to be given to you, if I am your reward? Do you not have a greater reward than the land of Canaan or the whole face of the earth? This is a good comfort and also indicates a great trial and fear that Abraham felt.
The fact that the text says that the Lord spoke to Abraham "in the face", we have not had such a way of speaking in Moses so far. In 12. Cap. V. 1. it is simply said that the Lord spoke to Abraham; then v. 7. it says that the Lord appeared to Abraham; so here it is also said that the Lord spoke to Abraham. But there is a new way, namely "in the vision". Such a sub
This difference teaches us about three kinds of prophecies or three kinds of revelations, which is clearly mentioned in the 4th Book of Moses, Cap. 12, v. 6-8, where God says: "If anyone among you is a prophet of the Lord, I will make myself known to him in a vision, or I will speak to him in a dream. But not so my servant Moses, who is faithful in all my house. Orally I speak with him, and he beholds the Lord in his form, not by dark words or likeness."
32. a vision or appearance is when God appears to the spirit of man, not as in sleep, but in waking, as Abraham, when the Lord spoke such things to him, truly was not asleep. For he is commanded to go out and look up to heaven and count the stars. Therefore this spiritual appearance was not a fanciful imagination, but happened with open and awake eyes.
Now such visions are images that need interpretation and explanation. As when the prophet Amos Cap. 7, 1. sees one standing in the vision who makes locusts in the beginning when the grass went out; these same locusts mean the king of Babylon, and the one who makes the locusts is God, who lets such punishment go over the same people. Moses calls this a vision or appearance.
34 Dreams, which are often mentioned in the Scriptures, are on a lower level, namely, when in a sleeping person, in whom the senses are at rest and do not exercise their function, several images occur to the mind. As Pharaoh 1 Mos. 41, 1. and Nebuchadnezzar Dan. 2, 1. see images in their sleep that show them how things will be in the future.
35 And Augustine writes a fine history of a doctor, who considered the article of the resurrection of the dead and immortality of the soul to be doubtful, that a very beautiful young man came to him in his sleep, who spoke to him in a friendly manner and asked, whether he also knew him? When the sleeping man answered that he did not know him, but that he saw and heard him, the young man said, "How can you see me when you are asleep and your eyes are closed?
And how can you hear me, if your ears are not open, but are closed in sleep? Therefore learn and believe that there are also other, spiritual eyes, so that those who believe in Christ may see him when their bodily eyes are closed by death or rather are completely deceived. Such an image occurred to that doctor in his sleep. And the Scriptures often testify that God has revealed future things to pious people in this way.
(36) But here is the question: How and by what one is to recognize true dreams? and how one is to know, when visions occur to one, whether they are from God or from the devil? For the pagans have also seen that the hearts are deceived in many ways by such fantasies in dreams. Therefore Cato says: One should not ask about dreams, nor give anything to them. And Sirach says Cap. 34, 6. 7.: "Do not think anything of it. For dreams deceive many people, and are lacking to those who rely on them." And because false faith and pride cause many things to trouble the hearts of men, Satan often mocks people for this reason. Therefore, it is not easy to recognize and distinguish such things at all times. However, the holy scripture shows us such a similarity that the dreams, so that God reveals something, press and cut into the heart in such a way that not only the mind, but also the will is moved in an unusual way. For Nebuchadnezzar's heart was so moved by the dream that he threatened his wise men with death if they did not interpret his dream, Dan. 2, 5; for his heart could not be satisfied unless the dream and its meaning were revealed to him anew.
37) Just as Satan can make both dreams and visions to deceive the unwary, so the third kind of revelation is quite certain and infallible, namely, when God speaks orally to Moses, Numbers 12:8, and gives the Holy Spirit to lower the word into the heart and make it certain.
For Abraham hears the promise of the Blessed Seed and at the same time receives the revelation of the Holy Spirit,
He does not only understand them, as the Jews do, from the fleshly seed and bodily blessing, but this new light of the forgiveness of sins and reconciliation before God goes out from his heart.
Therefore, this way of revelation, by which God speaks orally and enlightens the hearts with the brilliance of His light, is much more certain than dreams and visions.
040 But that it is said here, that the Lord spake in a vision, we are to understand that Abraham heard God speak in a vision, that is, he not only heard the word, but the same word was shadowed and veiled with the form or face of him that spake unto him, whatsoever the vision was; for Moses doth not show it.
(v. 2, 3) And Abram said, Lord, what wilt thou give me? I go without children: and my steward hath a son, this Elish of Damascus. And Abram said again, Thou hast given me no seed: and, behold, the son of my servant shall be my heir.
(41) As I said, these words indicate to some extent the temptation with which Abraham struggled, that God had to comfort him from heaven, that He wanted to protect him and bless him abundantly. And it is no wonder that he stumbled a little in these thoughts and worries about an heir, and thought that God was angry with him. But I have said above that although Moses does not particularly express what such a temptation was, the holy Scriptures, because they deal with and present such examples of the saints, show several traces from which one can recognize and judge the temptations. Therefore, we generally believe that Abraham began to doubt God's protection and blessing.
The reason for his doubts and thoughts is not described clearly and in detail. But it seems as if Moses secretly showed that Abraham's steward, Eliezer, had risen above him and had completely put off, as if the whole blessing, to which Abraham had been promised, would be lost.
The name of the man is called, "the one who was in a barren state of marriage".
43 First of all, this is shown by the fact that Abraham laments with such sadness, sighing and sorrow that he has no heir. For such words as he utters do not come from laughter or rejoicing, but from great sorrow and heartache: "I am going," he says, "without children, and this Eliezer of Damascus shall be my heir." For what else could he hope for at such an age, besides a barren wife? You have given me, he says, a glorious victory, you have blessed my house, but you do not give me an heir, but he who is my servant gets this hope, that everything you have promised me will be inherited by him after my death and will remain with him.
44. over such a thought his heart will undoubtedly have been grieved and tormented beyond measure. And this opinion is confirmed by the answer of the Lord, who says to him (v. 4): "He shall not be your heir, but he who shall come from your womb. So that actually this was Abraham's temptation, that he was afraid that the promise would come from his family and seed to his servant. And such a temptation was not small, especially because the servant overcame such hope. For the flesh and the world are dreadfully corrupted by the lust of honor, and seek honor with great diligence. For Cain sought the kingdom and the priesthood and killed his brother over it, Genesis 4:8, and so did Ishmael, Genesis 21:9, and Esau, Genesis 27:41, and Sarah was also enraged over it and threw her mother and her son out into the sea, Genesis 21:10. In sum, the wicked have always taken the name and title of the church and adorned themselves with it.
(45) So the Papists, Anabaptists, Sacramentans, and those who have caused all the turmoil, as coiner and others, do not want to be anything else but the church, even leaving their blood over it, if they are nothing less than the church. But the true saints, who are the true church, groan and are grieved when they see that the wicked are so sure and presumptuous of the blessing and promise of the church.
As we see and suffer today, that the pope boasts as if he were the head of the church, when it is certain that he has nothing else in mind but to make the world full of idolatry.
46 David also felt this challenge when he was driven out of the land, and Zadok said that he should bring the ark of God back into the city: "If I find favor," he said in 2 Sam. 15:25, 26, "before the Lord, he will bring me back and let me see it and his house. But if he says thus: I have no desire for thee: behold, here am I, and he will do with me as it shall please him." David had bright and certain promises of an everlasting kingdom, and yet such a strong temptation seized him that he doubted whether God would help him back into his kingdom, and left it up to him.
(47) Therefore, just as the wicked take the promises to themselves out of great security, so the saints humble themselves under the mighty hand of God, 1 Peter 5:6, and surrender to Him in all fear and reverence. Therefore, although Abraham was assured of future blessings by God's word, he falls into doubt when he sees his barren marriage state and the hope and proposals of his servant.
48 And so we see that this is the common course of the church and secular rulers, that they fight with each other over the promises. The pope with his own wants to be the church, so the Turk also wants to be the church, and yet neither of them is. The heretics, too, who cause all kinds of trouble, destroy the sound doctrine and are enemies of the cross of Christ, as Paul weeping laments in Phil. 3:18, 19, for whom the belly is their god, do not believe anything more certain than that they are the church, and boast of it without end against the true church.
(49) That Abraham's temptation, therefore, was this, that his servant rose up against him, and despised him. For although Abraham had a clear promise of his seed, as the 12th chapter, v. 7, and the 13th chapter, v. 7, and v. 7, v. 7.
V. 15. 16. Nevertheless, some have been found to make a mockery and laughter out of divine promises, as the heretics are wont to do, and have brought Abraham to the point that he has begun to doubt them. For thus they will have said: One must understand the promises not from the natural seed, but from a foreign seed, which he would have in his house, because Abraham was now old, but Sarah was barren, and God had not given him a word or sign that he should take another wife.
(50) That the promises were certain, but the devil mixed his dialectic into it and made a distinction between the natural seed and the foreign seed that was adopted in the child's place. Such dialectic grieves and saddens the holy patriarch so that he humbles himself and submits to the will of God, but not without great sorrow and mourning in his heart. For he believes that he has been abandoned by God and that God has changed His will against him. Therefore, the Lord comforts him and tells him not to be afraid: "I will be your shield," he says, "I will protect you from evil and shower you with rich blessings, and he who is to be your heir shall come from your body.
(51) All this is according to other examples in Scripture: therefore, although we do not actually know what Abraham's particular temptation was, we follow the general rule, according to which there are many examples in Scripture. So Abraham is now in great sadness, and his thoughts come to the conclusion that he has been abandoned by God. For he worries that the comforting promises that had been made to him might come upon his steward, who had perhaps proved himself manly in this battle and had many children. Such an example shocked the holy man, so that he thought: "Why does God not give me children, since He gives so many to my servant? Perhaps he will be my heir? etc. In this way, he will undoubtedly have brought his complaint and the thoughts of his very sorrowful heart before God.
Second part.
God's conversation with Abraham, and His promise, how Abraham believed it, and thereby became righteous.
V. 4. And, behold, the Lord said unto him, He shall not be thine heir, but he that shall come out of thy womb shall be thine heir.
(52) These words are part of Abraham's comfort and assurance that he might actually know the person to whom the blessing would come. This inheritance, says God, will come from your flesh and blood; therefore do not understand the promise as others interpret and interpret it; it will be your natural seed, therefore believe me and not them.
(53) But under this text there is also a secret comfort and useful teaching. The wicked, as I have said, have this ambition, that they take to themselves the promises, and for this reason they persecute and afflict the true church. Now there is no other counsel, but to commit our cause unto the Lord, as Moses did in the hard fight against Korah, Dathan, and Abiram, Numbers 16:15: for they were not at all to be kept from their purpose, but were so sure of it, that they would not, nor could not, be instructed. Therefore, Moses brought such dealings before God's judgment and asked that God not look upon their sacrifice. Therefore, God's recognition and judgment follows, confirming and assuring the right church.
(54) Thus Muenzer, the Anabaptists and others have set themselves against us in all seriousness, attacked our reputation and honor atrociously, and insulted us with all kinds of invective and blasphemy.
55. But we have kept to this rule, continuing steadily with the word and submitting and commanding ourselves and our cause to God, but we have gladly left the glory and triumph to our adversaries. For we knew that one should not quarrel about this; but this we knew, that God had commanded us by His word, that we should not
and the same should resound loudly and purely. And while we direct our efforts and our diligence to this, God causes our adversaries to fall one by one, but the truth remains firm. Just as Abraham is assured by God's word that he should be certain of the promise that his companions falsified to him, so God is always with His Church when it is in distress, strengthening and assuring it.
(56) But here the grammarians have a dispute about the word Meshek, which we have rendered "steward," about which I charge those who have experience of this language; for there is nothing in it whether Eliezer was Abraham's steward or tavern keeper. For we have enough of this, that here is dealt with the most distinguished person in Abraham's house, who took upon himself the promise that he would have an advantage both in dignity and in the number of children.
(57) As Cain under Adam, Esau under Isaac, Reuben under Jacob, Judas under Christ, and the apostles, took the privilege and the promises. But the name Eliezer is as much as Lazarus and means: God's help. That is why this servant easily puffed himself up and let himself think that he had the name, because he had the most distinguished office in Abraham's house and was from a famous city in Syria; he let himself think that he was a prince or infante in Spain before the others and far higher than Abraham himself, who had neither such a splendid name, nor such a famous fatherland, nor such a rich blessing of marriage.
(58) As for the word Meshek, we know that even if we have not done justice to the grammar, we have nevertheless better met the theological and right understanding than the rabbis. For all these things are one color, as the saints are pictured in the Scriptures, namely, that they must suffer rebellion and sectarianism even among their own household: for they must live among the wicked, who are by nature rebellious and arrogant. Therefore, they frighten and afflict the saints who submit to their God.
and to him they commit their cause, who then comes at last and comforts and strengthens the humble, "but the hopeful he scatters in their hearts, and overthrows them," Luc. 1:51. So John 1 Epistle 2:19 says, "They went out from us, but they were not of us."
For the devil leaves the saints and the church no peace, but when one sect is either destroyed or humiliated, another is soon found; as Paul says in the Acts of the Apostles, Cap. 20, 29, 30: "I know that after my departure there will come among you terrible wolves who will not spare the flock. Even from among yourselves shall arise men speaking perverse doctrine" etc.
(60) Adam, Abraham, Isaac, Jacob, Christ himself also, who had his Judas, suffered the same; in whose place the pope came, who still today afflicts the church and plagues and challenges it in many ways. Therefore, let us entrust our cause to God, so that they will find their right judge in their time; as happened to Korah, Dothan and Abiram, 4 Mos. 16, 31.
V. 5 And he commanded him to go out, saying, Look toward heaven, and number the stars; canst thou number them? And said unto him, So shall thy seed be.
(61) Now we see here that the temptation that struck and tormented the holy man Abraham must not have been small, because God addressed and comforted him with so many words, and also did a sign. For God does not speak in vain. We might think that it was enough for him that the promise of a natural son to be born of his womb was made so clear and bright: but now the Lord also gives him a sign, tells him to go out and look at the sky and count the stars, and promises him an innumerable generation.
62) As I have often said that such histories are excellent because the Word of God goes forth and resounds in them, so we should read this text because God has so much to say about it.
The words he speaks to Abraham are worthy of great respect. For he speaks to him no differently than a friend speaks to a friend he knows well. And so God is wont to do, it is also his way, that when he has grieved his own enough, he then turns to the most friendly and pours himself out to them completely.
63 And that he calls Abraham to count the stars is a sign that such a vision occurred to Abraham at night, when he may have lain in sighing and weeping. For this is actually the nature of such high temptations, that they creep up and assail the hearts when they are alone. That is why the Scriptures often speak of nocturnal and solitary prayer, which is the master of temptation.
64 When Abraham was seized and assailed by such sad thoughts, he could not sleep, so he got up and prayed; but as he prayed and struggled with himself, God appeared to him and spoke kindly to him, so that he was raptured while awake in the same vision.
65) Just as Peter, when he was led out of prison at night, does not feel that this is really happening to him. 12, 9. ff. is led out of prison at night, he does not feel at first that this is really happening to him, but it seems to him that he sees a face or is in a dream; but soon after, when he comes to himself, he sees that it is really happening. So Abraham also sees this face here, and yet he feels that the thing is really happening and that he is not being deceived by a dream. For the nature of such visions is that they lead people out of themselves, as Lucas says of Petro, when he came to himself; for before he had thought that he saw a vision in his sleep; he did not feel that this was a real event, that he was led out of the bonds and prison by an angel.
66Therefore this vision came to pass in the night, and yet was not a dream, but a true thing: for Abraham heard the voice of the Lord, and went out of his chamber into the open heaven, and looked upon the stars as they shone and glowed; and thereupon he went to the stars, and saw them.
Ultimately, the promise of His innumerable seed and generation belongs.
(67) Now I have spoken above of the difference between this promise and the former, wherein it is promised him that his seed shall be as the sand of the sea. For Moses herewith intimates that this promise applies to the spiritual and heavenly seed, since he speaks above only of the physical seed; therefore also here it is added:
V. 6 Abram believed the Lord, and He counted this to him for righteousness.
(68) This text has never been more abundantly, clearly, and powerfully expounded by any man than by St. Paul in the epistle to the Romans, from the third to the twelfth chapter. But he treats it in such a way that he shows that this promise of the seed or generation must not be understood only from the temporal or physical seed, but from the spiritual and eternal inheritance. For Moses does not take a likeness of earthly or temporal things, but of heavenly. Therefore the promise is also heavenly, and not of children of the flesh, but of the spirit or, as Paul calls them Rom. 9, 8, "children of the promise". This can be clearly understood from Paul.
69) The fact that Moses adds, "Abraham believed God," is the first text in Scripture that we have had so far about faith. For the other texts, which Moses narrated above, demand faith alone, but do not praise or extol it, such as the one about the seed of the woman; item the command to Noah that he should prepare the box, and the threat of the flood; the command to Abraham that he should go out of his land etc. Such promises and threats are all God's word, requiring faith, but not praising Him, as this text here does; therefore it is also one of the most distinguished texts of all Scripture.
(70) And Paul not only interpreted it most diligently, but also commands it with great diligence to the church, that he finally says Rom. 4, 23, Cap. 15, 4,
Let these things be written not only for the sake of Abraham, who died afterwards, but for our sake, that we may be taught and taught by them. That is to say, to act apostolically on the Scriptures and to conclude from them such a doctrine that all the gates of hell must be astonished at and hostile to, namely, that all who believe the word of God are righteous.
So that I do not obscure the best teacher and interpreter of Scripture with my interpretations and disputes, I will briefly state my opinion. Read Paul and read him most attentively, and you will find that from this text he establishes and builds up the most noble article of our faith, which the world and the devil cannot stand, namely, that faith alone makes one righteous and saved, Rom. 3:28. But faith is nothing else than to agree with the promises of God and to conclude that they are true. And for this reason the master of the epistle to the Hebrews, Cap. 11, 1. ff., very masterfully includes everything that the saints have done under faith and says that they have done everything by faith; for "without faith it is impossible to please God", Hebr. 11, 6. and when God promises something, He wants us to believe it, that is, to believe that it is true and certain, and not to doubt that it will come to pass as the promise says.
(72) Therefore, if anyone would ask, "Was Abraham righteous before this time?" I would answer, "Yes, he was righteous, because he believed in God. But the Holy Spirit has clearly testified to this here, that because the promise is of a spiritual seed, you certainly conclude that all those who accept this seed or believe in Christ are righteous.
(73) Abraham, when he left his fatherland by God's command and ventured into misery, had a good faith, but we are not all commanded to do so. Therefore this is not said: "Abram believed the Lord, and he counted it to him for righteousness.
the heavenly seed, so that this doctrine may be made certain in the church at all times, namely, that all who believe this promise with Abraham are truly righteous. For the Holy Spirit wanted to put this saying clearly and distinctly into this text, as it actually belongs to it, that righteousness is nothing else than believing God's promises.
74 But here arises a great dispute about the law and faith, namely, whether the law makes righteous and whether faith abolishes the law? etc. Here St. Paul very wisely emphasizes the circumstances of the time, namely, that Moses says in this chapter about righteousness, so that Abraham was justified before the law and before all the works of the law, and before Moses, the lawgiver, was born; therefore righteousness is not only not from the law, but is before the law, and that the law or the work of the law does nothing to it.
How, then, is the law useless and incapable of justice? Yes, trust. And does faith alone, without works, make one blessed? Yes, trust. Or, if you do not want to believe it, deny Moses, who says that Abraham was righteous before the law and before the works of the law, not because he sacrificed his son, who was not yet born, nor because he did this or that work, but because he believed God, who promised him.
(76) There is no mention here of any preparation for grace, of any faith that receives its essence and value through love, nor of any previous skill; but it is said that Abraham was then in the midst of sins, doubts, fears, and the greatest sorrow and unrest of his heart. How then did he attain righteousness? Answer: Only in this way, that God speaks and Abraham believes his speech. But the Holy Spirit, who is to be believed as a certain and credible witness, comes to this, and therefore says that this same faith or this faith is righteousness, or is imputed by God and considered by Him to be righteousness.
77 But because the words which the Lord has spoken
to Abraham, point primarily to the spiritual seed, namely to Christ, St. Paul unravels the same mystery, reveals it, and says clearly and freely that righteousness comes through faith in Christ. Therefore, let us be content with this understanding and rest in this opinion, and let neither the devil's nor the pope's wrath and anger tear us away from it.
78 For the fact that the devil is a believer in this doctrine is shown by the fact that he does not today alone, through the larvae of the pope, challenge it so horribly and insolently blasphemes and condemns it; but here also the rabbis show their foolishness and enmity which they have against Christ. For this is how they read this text: Abraham believed in God and thought of Him in righteousness; that is, he believed in God and thought that He would be righteous and give him a seed because He would be righteous; that is, he looked to the merit and holiness of the holy father Abraham. The rabbis and enemies of Christ are worthy of such thoughts. For in this way the whole text and opinion is reversed, the promise and grace excluded and human righteousness affirmed; while Paul argues vehemently against such reasoning from this very text, as being false and ungodly.
79) Regarding the word chaechab, which we have translated "to reckon," I do not question whether it means to reckon or to remember, for it comes to the same thing. For if the Divine Majesty thinks of me that I am righteous, that my sins are forgiven, that I am free from eternal death, and I accept and grasp such thoughts of God from myself with thanksgiving in faith, then I am truly righteous not from my works, but from faith, so that I grasp and grasp God's thoughts.
80. for God's thoughts are truth, which no one deceives nor lacks; therefore, if I grasp them with my conscience and steady thoughts, not with an uncertain and doubting delusion, then I am righteous. For faith is a steadfast and certain thought or trust full of God,
that he is gracious through Christ, and that he has thoughts of us for Christ's sake, how we may have peace, not how he may be angry with us and punish us. For these two, God's thoughts or promise, and faith, so that I may take hold of God's promise, belong together.
For this reason, St. Paul renders the word chashab by the word "keep," so that it also stands for thinking, as with the word "to reckon" or "to measure"; for if you believe God, who promises you, God considers or reckons you righteous.
(82) And neither the law, nor circumcision, nor sacrifices are thought of here, that God would consider them righteousness, but only His reckoning does this, and only the thought of us, how He would be gracious to us. For righteousness is given to Abraham, not because he does works, but because he believes; it is also given to faith, not as our work, but for the sake of the thought of God, which faith grasps.
Therefore it is very fine that Paul insists on the word "impute". "To him," he says in Romans 4:4, 5, "who works, the reward is not by grace, but by duty. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." And shortly before in chapter 3, v. 20, he says that by the work of the law no one can be righteous. Now we know what works of the law are, namely the highest and most beautiful virtues. Should they do nothing for righteousness? Nothing at all, says Paul, but only the mercy of God applies, and all our works are rejected.
For though God demands our works and virtues, and will not have us indulge the lusts of the flesh, but earnestly commands that we not only compel and restrain them, but utterly kill them, yet they can profit us nothing in judgment, nor help us; for they are stained and defiled with sinful lust. Therefore, if God does not turn his eyes away from our sins
If the Lord, in the name of the Lord, has judged us of our righteousness and virtues, and has counted us righteous because of the faith that holds on to his Son, it is done for us. For we are saved and made blessed by grace and mercy alone, or by the same reckoning. This is the foundation of our doctrine, that we are justified before God only by the mercy of God, who accepts us as just.
And St. Paul drew his disputations from this text as from a well, so that in the epistles to the Romans and Galatians he gives and ascribes righteousness to faith and not to works or the law. But behold how careless, blind and heedless the teachers before us have been; for Lyra also falsified this text with his interpretation.
86 For he says that faith, which receives its essence through love, is that which justifies the heart. Therefore, he considers this to be a mere and ineffective faith, which is not prepared with love, and rejects it. But what else is this said, but that God does not regard faith and looks only to love and works? But how does this agree with Moses and St. Paul? For if faith receives its essence and value only through love, then it follows that works are primarily what God looks at; but if it is works, then it is we ourselves. So that love or works must be the living colors, but faith would be a mute number, an ineffective, void and unlovable thing.
(87) And nowhere do such clumsy thoughts come but from great and profound blindness and ignorance of the Scriptures, by which the law and the promise, faith and works, are thrown into one another and mixed together, when they ought to be very widely distinguished and separated from one another. For the promise is the main and most important thing in this doctrine, to which faith is added, or, to put it more clearly, which faith grasps. Such grasping, however, when it is without doubt and certain, is called faith, and makes righteous, not as a work that is ours, but as God's work; for the promise
is a gift, gift or thought of God, by which God offers us something; and is not our work in doing and giving anything to God, but taken from Him by His grace and mercy alone.
(88) Whoever believes God who promises and believes him to be true and such a God who will keep what he has promised is righteous or is counted righteous and counted as righteous.
89. Then there is also the law, for God not only makes promises, but also commands. Now part of the law is that you set your will to it, and obey God who commands you.
90. Would not someone say that it is a very wrong thing to conclude that the promise and the law are one thing? But if they are distinct from each other, and if faith alone takes hold of the promise, and works serve the law, how is it not a great nonsense to pretend that faith is in itself a mere and imperfect thing, and to say that faith does not make one righteous in any other way than that it receives its essence and value through love? Why does one not leave both faith and works, each in its place, by its dignities, as far as it extends?
91. Faith, indeed, is nothing else, nor is it able to do anything more, than to fall in with the promise, or to believe in it; but if such falling in with, or believing, is considered righteousness, why do you, foolish sophist, pretend that love, hope, and other virtues are considered righteousness by God?
(92) I know well that these are excellent gifts of God and commanded by God, and are also awakened and preserved in our hearts by the Holy Spirit; I also know that faith is not without such gifts. But here is our question: what is the peculiar nature of each (of faith and works)? You hold in your hand different kinds of seeds. But I do not ask with which other kinds the seed and the seed are connected, but which is the particular kind and power of each.
93. Now say here clearly and plainly,
what faith does and works in itself alone, and not with what virtues or works it is surrounded and adorned. Now faith takes hold of the promise for itself alone, believes God's promise and, since God offers and gives it something, it reaches out for it and accepts it. Such is the work of faith alone. But love, hope, patience, and other works deal with other things and have their own special place, measure, and goal in which they keep themselves, for they do not take hold of the promise but do the commands; they hear God as he is called and commands, but do not hear what he promises, which faith does.
So here we have a clear and certain testimony of Scripture that righteousness is imputed to faith, that is, that Abraham, because he believed God, was esteemed and counted righteous by God: Scripture does not say this about works. So that one should judge such things from the Scriptures as from the right reason, and not from the foolish and clumsy thoughts of the sophists, who thus think: Behold, it is not enough that you believe, you must also do good works. As if we were teaching that God alone makes promises and does not also interpret the law and command us what we should and should not do.
95. But when God makes promises, he himself deals with us and gives and offers us something; but when he says and commands through the law, he demands something of us and wants us to do something. Therefore, this distinction should be kept, that faith, which acts with God and His promise, and grasps and accepts it, alone makes one righteous and blessed; but love, which acts with God and His command and commandment, is obedient to God and carries out His command.
As the promise and the law must be distinguished, so faith and love, and the end of faith and the end of love, must be distinguished from one another. And this harmful gloss on faith, which only receives its essence through love, should not be allowed at all, but should be rejected and discarded, as it gives and attributes everything to love, but takes everything away from faith.
(97) And only respect and look to the holy Scriptures, which sufficiently testify and prove that no one can do enough for the law. For the law requires you to love God with all your heart, and your neighbor as yourself. But tell me, who does this? For even the love of the saints is imperfect, and is often disturbed and hindered by fear, unbelief, and unhappiness. Where then is the faith that sustains the being through love? For if God will not consider you righteous rather than having loved Him with all your heart and kept the law, you will never be righteous.
Therefore learn that you do not ascribe and attribute righteousness to your love, not to your works or merits; for these are always defiled, imperfect and stained, for which reason they require that one confess his unworthiness and humble himself and ask for mercy, but only to the grace and mercy of God, only to the promise of Christ, which faith accepts and so protects and defends itself from God's judgment against its conscience. Such is the right, pure and true doctrine. But again, that sophistical doctrine of faith, which has already received its essence through love, and of faith, which has not yet so received it, is of the devil, which obliterates the doctrine of faith and confuses us in Turkish and Jewish errors; therefore we should flee and reject it as the devil and hell itself.
We know well that faith is never alone, but brings with it love and other manifold gifts. For whoever believes in God and is certain that He will grant us good things, since He has given us His Son and with His Son the hope of eternal life, how would he not love God with all his heart? how would he not fear and honor Him? how would he not make an effort to show a grateful heart for such great gifts and benefits? how would he not prove to God patience and obedience in adversity? etc.
(100) Thus faith carries with it a multitude of very glorious and beautiful virtues and is never alone; therefore one should
But do not mix one thing with another, and appropriate what is of faith alone to other virtues or works. Faith is like a mother, from which springs and is born the growth of such beautiful virtues: therefore, if faith is not there first, you will seek these virtues in vain. For where faith has not taken hold of the promises of Christ, neither love nor any other virtue will be found there, although the glib and hypocritical boast much of it and pretend for a time to imaginary piety.
(101) Therefore, the promise is to be distinguished from the law. The promise requires faith, but the law requires works; the promise is certain and firm, and will surely come to pass, for God does it; but the law does not come to pass, for we who do it are men, that is, poor, frail, and wretched sinners.
(102) That therefore our righteousness consists not in law and works, because we cannot fully satisfy the law, but in the promise, which is sure, certain, and immutable: therefore, when faith takes hold of it, it certainly comes to pass, and is fulfilled; and therefore it certainly and truly follows that faith alone takes hold of the promise, and alone makes righteous.
(103) But the law and works do not make one righteous; and yet the law should be taught, and works taught and done, that we may know and understand our misery and infirmity, and the more eagerly receive grace.
This theology, as the blasphemers, the papists, cry out against us, has not grown up with us, or been born of us, invented or contrived, but is taught by St. Paul, who refers to the testimony of Moses, who says that Abraham believed God, and that this was counted to him for righteousness, that is, Abraham was counted righteous because God had mercy on him, since he believed the promise. Now every promise includes Christ in itself; for if it were without this mediator, God would do nothing with us. So that there is no other difference between Abraham's faith and ours.
For Abraham believed in Christ, who was yet to come; but we believe in Christ, who is now already come and revealed, and are all justified by the same faith.
Third part.
But as Abraham demands a sign of the promise of the land of Canaan, which God also gives him.
V. 7 And he said unto him, I am the Lord that brought thee out of Chaldiia from Ur, to give thee this land to possess.
The Latin Church has a few who have written about Moses; Lyra is the most distinguished, and later came from the other, as Hugo. And Lyra points out a rule about this text, which is very necessary for the understanding of the holy scriptures, namely, that many sayings in the scriptures are to be understood in two ways: once according to the letter of earthly and corporeal goods; at the other time of spiritual and eternal; and among these he also places this text.
(106) And in the theological schools this is a very well-known rule, that the Scriptures are to be understood in four ways: first, according to history or the letter; secondly, according to example and the doctrine of good morals; thirdly, according to the heavenly understanding; fourthly, according to allegory or secret interpretation. And though I am content that every man should be right in his own mind and understanding, yet let our diligence be chiefly directed to this, if we would rightly act the holy Scriptures, that we may have a simple, righteous, and certain historical understanding.
For I consider the interpretation of Scripture in more ways and understandings not only dangerous and useless for teaching, but it also diminishes and weakens the name and reputation of Scripture, which should remain on one certain understanding and opinion for and for.
108 Although I do not want to be against Lyra's opinion here, I do not want to follow him after he has written this text.
as if it were a promise from the land of Canaan, but not primarily; for it speaks primarily of a spiritual promise and eternal life. He also says that this saying in the 89th Psalm, v. 27, 28: "He shall be my son, and I will be his father" (2 Sam. 7, 14.), is to some extent, though not primarily, to be understood of Solomon, David's son, but primarily it is to be understood of Christ.
With this, Lyra thinks, he wants to help those who study the holy scriptures, so that they can help themselves out of dark sayings. But I hold the contradiction, and thus conclude and say that following this rule in the church is not without danger and useless. For in the Scriptures one should everywhere strive and see that one may have a certain and simple understanding of history; if anyone changes this or departs from it, let him know that he has departed from the Scriptures and is following an uncertain and doubtful understanding.
110 As far as this text is concerned, it is certain that Moses speaks of the physical and spiritual possession at the same time, but not, as Lyra thinks, with the same words, but with different words, so that he points to the spiritual possession with different words and to the physical possession also with different words. As he also does in the 12th chapter v. 2. 3. There God speaks of the possession of the land of Canaan, but finally he adds this little piece: "In your seed all generations on earth shall be blessed", which are real and clear words of a spiritual promise of Christ. And it would be a gross and harmful error if Lyra, according to his canon or rule, wanted to draw such words to another understanding and turn them around, in the second meaning also interpreting the bodily blessing over the bodily Israel.
111 Therefore, this is the primary, unique and special understanding that the Lord speaks of the bodily promise of the land of Canaan, and a twofold understanding of history or of the letter cannot be allowed or admitted.
(112) But if anyone were to ponder on an allegory and make hell, sin and death out of Ur in Chaldea, and eternal life out of the land of Canaan, he would, as no one should doubt, be following a strange mind, which would not be in these words at all. Although the allegory is not so ineffectual and inconvenient for teaching, such an understanding and interpretation is still weak and nothing can be proven with it; for if this were true, one could think up many such interpretations in sayings of the Scriptures, as one can form and press many different shapes into a wax.
(113) But let us make this our concern, that we may have a certain and true understanding of the Scriptures, which cannot be other than of the letter, text, or history. As Moses spoke before of the spiritual promise and true righteousness, so now he speaks of the promise of the land of Canaan; and there is no need of allegory here to say that Ur signifies sin, but the promised land signifies immortality; for this Moses said before of Abraham, that it was counted to him for righteousness that he believed God, that is, that through faith sin was forgiven him and eternal life was given him.
(114) That therefore the letter itself, if it be rightly used, bringeth and signifieth that Abraham is an heir through Christ of righteousness and eternal life. And because Abraham therefore is not alone, but has a promise of seed and generation, but his seed and generation is of the promise, that is, he that believeth the promise: so Paul draws the promise from the bodily seed unto the Gentile believers. For since this is the main thing, that Abraham believed God, and that this was imputed to him for righteousness, that is, that he was justified by faith, and became an heir of the everlasting kingdom, he concludes this common sense, that a Cedar believing the promise, like Abraham, is an heir of the everlasting kingdom, and is justified, whether he be of the bodily or carnal seed of Abraham or not.
115 And so Paul expresses this opinion from
If he had not drawn on the simple mind of the letter, he would never have seen them. In the epistle to the Galatians Cap. 3, 9. He says: "Those who are of faith are blessed with the believing Abraham"; item v. 7.: "Those who are of faith are Abraham's children"; again v. 10.: "Those who deal with the works of the law are under the curse" etc.
But where does Paul get such a disputation from? Actually from this text, before which we all would have passed by as before a useless and despised text, if he had not undertaken to explain it in the apostolic spirit. Therefore, we all owe all honor to St. Paul as the highest teacher and master of the Holy Scriptures, and we also follow him in all fairness and do not want to be led away from his teaching and opinion by the lying sophists at any price. I wanted to say this for the sake of those who are still inexperienced in the Scriptures, because when they come to such sayings and interpretations of the Fathers, they think they have found a pearl, when they are not without danger and lead us away from the right understanding of the Scriptures, that is, distract us from the letter and historical understanding, which alone we should keep and insist on.
And Abram said, O Lord, how shall I know that I possess it?
The Holy Scriptures have this way of attaching signs to the promises. Thus in the baptism and supper of the Lord there is not only the word of promise, but also a sign or work or ceremony. Therefore, since Abraham has become better acquainted with God and has been comforted by Him, he takes heart and desires a sign, which otherwise would have been a temptation from God and a sin, yes, not only a temptation, but also a doubt. Therefore, it seems that the Virgin Mary does much better by believing the promise and not desiring a sign, but the angel himself gives her a sign from Elizabeth.
(118) But be it as it may, one must not speak of such things from the judgment and discretion of reason, but look at the person: he is a believer and an heir of eternal righteousness, therefore he pleases God even in that he desires God to give him a sign of the promise. But if the person had been without faith, it would have been sinful for him to desire a sign. So Gideon and David ask for a sign and achieve their intention; but the godless Achaz, Isa. 7, 11, does not ask for a sign, even though he is commanded by the Lord, but persists in his unbelief.
(119) Thus, in judging, one should look at the person or, to put it more clearly, at the heart itself; for "what does not come from faith is sin," Romans 14:23; again, what comes from faith pleases God. David wars and is fortunate, but another wars unhappily; for David remains in faith and in his profession, and serves God even by striking his enemies dead.
Now the calling is not of one kind or form; for it is either by signs, or by the word of mouth, or by an inward stirring of the spirit. For example, David and Samson killed lions without anyone's command, solely out of divine prompting and impulse: but whoever does not feel such a prompting and subjects himself to such things is in certain danger. Therefore, just as one should not do such individual and special works of calling as an example to follow, so no one should undertake to follow this example of Abraham. For thou shalt not therefore demand a sign from God, as Abraham did, who is described here as being justified by divine reckoning and full of the Holy Spirit; therefore he does not sin by asking for a sign from God, but pleases God, and God hears him willingly and gladly. If the sun of the Holy Spirit does not shine in your heart, you shall never do this, but abide by God's word and commandment, which you shall consider more certain than all signs.
Now I have often said that if you want to judge the works of the saints, you need great wisdom and understanding. When the Holy Spirit was angry with Saul, he took a pair of oxen and cut them into pieces, threatening that the oxen of those who did not follow him and Samuel to war would do the same. Such heroic and excellent courage from the Holy Spirit is also followed by happiness and welfare.
Muenzer also let himself think that he had a just cause, and after he had awakened the peasants and brought them to arms, he also hoped that he would prevail and win; but he remained down, and rightly so, for all this he did out of his own spirit and not out of God's, and the examples of the saints in the Old Testament, on which he nevertheless relied, could not help him at all; for the examples of the saints are mostly miracles; therefore no one should presume to follow them.
I am not commanded to walk on the sea as Peter did, but I am commanded to love my neighbor, to be patient in the cross and in suffering. etc. And if I do this, I will not go astray, nor will I be out of danger.
124. Thus Abraham is described here as being God's friend and talking to God as a friend or brother to another, God also puts up with everything he does as a friend. If we are favorable to someone, we tolerate and endure everything for his sake and do not let anything mislead or hinder us, as Paul says 1 Cor. 13:7: "Love endures everything." But if we are hostile to someone or someone is opposed to us, we do not put up with anything he does, nor do we overlook even the slightest crime. This is also the case here: Abraham goes in his supreme faith and trust in God, so that he is righteous, and does not desire a sign for his own sake, because he was not to possess the land, but for the sake of his descendants, so that their faith would not weaken and fall in the terrible persecutions and obstacles that they would encounter.
(125) For what fear and trembling was there among them, when they were brought out of Egypt.
and since they were so miserable and horribly afflicted in Egypt itself? How often did they also grumble out of impatience in the desert? And what shall one say much? Of such a great multitude of people, only two came to the land of Canaan. If they had not kept and strengthened these and such promises in such danger and hardship, how could their faith have endured? That is why this sign, which Abraham asked for, was necessary and useful for the church.
V.9-12. And he said unto him, Bring me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he brought him all these things, and divided them in the midst of one another, and laid one part over against another; but the birds he divided not. And the birds fell upon the oxen: but Abram sent them away. When the sun had set, a deep sleep fell upon Abram; and, behold, terror and great darkness fell upon him.
This is the sign that God gives to Abraham, so that his family may learn from it and be assured that the promise of the land of Canaan is certain, however lukewarm God keeps it and forgives it. And Moses described this sacrifice abundantly enough, and no doubt such a way of sacrificing was inherited from Adam himself to the descendants: therefore the Gentiles also accepted it and made it customary until it was confirmed anew by the law. It can be seen, however, that Abraham was busy all day long with the preparation of such a sacrifice and the construction of the altar, until at night, when he was tired, sleep overtook him. But why Moses especially remembers the birds under the sky and what this whole sign has in itself and means, the text itself explains.
V. 13-16 Then said he unto Abram, Know thou that thy seed shall be strangers in a land that is not his; and there shall they be compelled to serve, and plagues four hundred years. And I will judge the people whom they shall serve. After that they shall go forth with great substance. And thou shalt go to
They shall be buried in peace with their fathers, and in a good old age. And they shall come again after four generations: for the iniquity of the Amorites is not yet ended.
This is the interpretation of the sign. The slaughtered animals represent the people of Israel who were tortured and tormented in various ways in Egypt. The birds that wanted to eat the flesh of the slaughtered animals are Pharaoh and the Egyptians. But Abraham, who is a father of this people, scares and drives away the birds; for the promise made to Abraham does not let this people be completely oppressed and destroyed, even though they are severely afflicted.
(128) As four kinds of beasts are slain, so Abraham's seed shall be afflicted in Egypt four hundred years. The birds signify the last age in which Israel escaped from service to freedom and the promised land. Considering the time, it was hard and difficult to be burdened and afflicted with such a long service; but it is very comforting that a certain redemption is finally promised here.
129. Therefore Abraham undoubtedly impressed and commanded such a sign on his descendants in constant sermons, so that they would not grow weary and retreat in their misfortune and misery, but should wait with constant and firm faith and hope for the promise of the land of Canaan and their redemption; He also admonished them that just as he had driven away the birds so that the sacrifice would not be defiled by them, so they should also rebel against the adversities and overcome them until God, by his mercy, would put an end to their misfortune and destroy the enemies of his people.
(130) That a temporal seed was not only promised to Abraham before the time, but also the persecution and distress that was to come before the promise was announced to the seed long before. Abraham was still alone and without heirs; but before God his people were already born at that time, and they were already attacked and eaten by the birds, and they were already in danger.
They had already been driven away and sunk into the sea, but the people were saved and safe. But Abraham sees this only in the word and in the promise, and believes that it will certainly happen this way.
(131) So this text's historical opinion is that God wanted to give Abraham a sign through this sacrifice, from which he could learn how it should go for him and his seed in the future. As if to say: This people will be to me in the world as a very acceptable sacrifice: but the birds of the air or the godless nations will not cease nor desist from attacking it; but you shall drive them out, that is, my promise that I made to you will keep it undamaged. But I will judge the nations, and will bring forth my people with great good. So this sign was necessary, not because of Abraham, who believed God and was righteous, but for the sake of his descendants, who were to experience many plagues and persecutions among the nations, so that they would not become fainthearted and fall into despair.
Furthermore, this text also belongs to teach us what God's nature is. He is indeed a helper and deliverer from death, but before he helps, he corrupts, and before he brings to life, he pushes into death. For this is what he does, that he makes everything out of nothing, Hebr. 11, 3. Thus, when he wants to raise this people and increase them above the number of the stars, he first lets the birds fly over them and plague, press and tear them in various ways.
133 Hence the tyranny, that the people were often burdened and forced to work and forced without other unspeakable cruelty, which was practiced by order of the Egyptian tyrant on the young children, 2 Mos. 1, 8. So the devil thought to devour Moses also, when he had brought him into the water, 2 Mos. 2, 3, so that this people is rightly compared to a sacrifice, because they were always killed in the flesh.
134. and here belongs the terror, that Abraham may be assailed by night; for when the flesh feels the cross.
it cannot abstain, but must be in pain and lament.
Now here is a question of the number of years, where they should be reckoned. In the end, it is certain that these years have lasted until the exit from Egypt; but where they should be counted, one has this, the other another delusion.
136 And Lyra proves clearly enough from the history of Exodus 6 that the Jews were not in Egypt four hundred years. For Levi had three sons before he came down into Egypt; Kohath was born in the land of Canaan, and lived 133 years, but died in Egypt; his son Amram was born in Egypt, and lived 137 years, and died therein: and the son of Amram is Moses, under whom the people came out of Egypt, when he was in his eightieth year.
137 Therefore this reckoning cannot begin from the entrance of the children of Israel into Egypt: for there are not more, if thou reckon the years, while these patriarchs lived, than 286 years. Therefore the Jews begin to reckon from the year Isaac was born, but there are also many years missing.
Therefore one must begin from the year when Abraham was called from Ur in Chaldea; because from that time until the entry into Egypt are just 215 years. Now the time in which they remained in Egypt also makes 215 years. These all together make 430 years as they are counted in Exodus 12:40 and Galatians 3:17.
139 For when Abraham came out of Ur, he was 75 years old; from that year to his hundredth, wherein Isaac was born to him, are 25 years; and from Isaac even unto the going down into Egypt, are 190 years. These years, added together, make 215 years. If you now add the 215 years in which they remained in Egypt, it becomes 430. I consider this calculation to be certain and right; because Moses in his 2nd book and Paul in the epistle to the Galatians put four hundred and thirty years.
140 But that the Scripture only remembers here
of four hundred years is because it does not count the time so precisely and actually, but indicates that the people will be in a foreign land for about four hundred years. For this is how we often do it; we sometimes count a little exactly, sometimes not so exactly.
But one might say, "Why do you bring up the account of Abraham's departure from Ur in Chaldea, when the text clearly says that the seed of Abraham was to be in misery for so many years? Answer: Abraham was declared at that time to be a father of this people when he was called out of Ur, and as far as the promise was concerned, he was already a father, even though he did not yet have any heirs.
142 Thus the epistle to the Hebrews Cap. 7:9 says that Levi was made ten by Melchizedek while he was still in the loins of Abraham. Because Abraham alone, who was the father of this people by promise, was made ten, all his descendants, who were still hidden in his loins, were also made ten. So, because Abraham is in misery, his whole generation is in misery; and when his generation is afflicted, he himself is afflicted; and yet it stood most afflicted and most miserable, now that it had almost come to the end and the deliverance was at hand. Just as now, when the day of the Lord and the true deliverance of the church is near, it is in the worst of all situations, and the distress and persecution is the most severe; for the Turk and the Pope shed more blood than was ever shed before these times.
Here we are shown once again how high and valuable the Holy Scriptures are to be held. For where do you find such histories in all heathen books? For here it is described how it shall be through four hundred years, and Abraham sees painted before him the history of his lineage through such a long time, namely, that it shall be afflicted in Egypt, but finally be redeemed again with honor. So God calls that which is not to be, Rom. 4, 17; for with Him neither past nor future time is present, but all things are present before Him, which shall befall us for a long time.
(144) That this chapter is one of the most important in all the Scriptures, from which the prophets have taken much through the Holy Spirit. Just as in the 100th Psalm, v. 3, it says: "The Lord made us, and not we ourselves. So also the 139th Psalm, v. 1. is taken from it: "Lord, you search me" etc. Therefore all prophecies of the tribulations and persecutions of the righteous are taken away; for this text is marvelous and mighty, if the Holy Spirit comes and interprets it to us. "David says in the reported 139th Psalm, v. 16, "All the days were written in your book, which were yet to come, and there was none of them." Do we not have a very clear example of this saying here? The years are counted, and manifold troubles and afflictions are prophesied; but of those who are to come to pass, there is none yet. For those of whom the Lord speaks here have not yet been born. Thus the holy prophets, enlightened by the Holy Spirit, drew all their sermons from Moses.
145 Now this is the greatest comfort, that the divine truth is not deceiving either in the past or in the future. So, even though Abraham is currently without an heir, he is assured by this promise that he will possess the land of Canaan and have a family; and as far as his faith is concerned, he already has it in his possession.
Moreover, this text also serves to confirm our faith against the Jews. For if God so loved Abraham's seed that He determined a certain time when He would redeem them, how will our Jews answer for this, that they now wander about in a hard misery without worship and regiment for longer than fifteen hundred years without a prophet, without the end being foreseeable, especially since in the prophet Jeremiah there are very good and mighty prophecies: "There shall never be a lack of one of David sitting on the throne of the house of Israel," etc., Jerem. 33, 17.
147. since in the Babylonian prison all things could be seen as if the whole people had been rejected and condemned by God.
The believers kept to the prophecies of Jeremiah, who, through the Holy Spirit, had determined and named the time of the prison, namely that they would return to the land of Canaan after seventy years. But must not our Jews confess that since the time Christ was crucified there has never been one who sat on the throne of David before the face of God?
How then, does God lie? No; but they, the Jews, lie themselves, saying that Christ has not yet come, and wait for their Messiah so many years in vain.
Do you think that if their hope were right, and the Messiah were present, they would not have prophets to tell them of the time when he should come? Since they have been so long without prophets, and know neither a certain nor an uncertain time when their imprisonment shall end, it is certain that their long waiting is in vain, and their faith futile and useless; but the word of God, which promises that none of the seed of David shall be absent from David's throne until Messiah comes, is certain and true. Thus it also follows that the Jews are no longer God's people, but are rejected and cast out by God because of their unbelief, because they did not want to accept the sent Messiah.
Therefore, take note of this proof, which cannot be overturned or mocked in any way. God keeps His promise, and keeps it so surely that He also cares for those who are not yet born, as we see here in this text; how would He not take care of those who are already born, and let them wander around for such a long time without a prophet, if they were God's people or Abraham's seed? Therefore, the outcome and the experience itself convince them that they are not God's people, but rejected by Him.
For although the Gentile Church is oppressed and afflicted in many ways in these last times, it still has its testimonies, by which God shows it that He cares for it. Thus, even though the Turk and the Papacy are the most violent abominations
that the church in these last times may be grievously challenged and afflicted, yet in the midst of the lion's and dragon's fury baptism remains; the Lord's supper remains; the power of the keys remains; the dear Bible or the Holy Scriptures remain, not out of man's ability and wisdom, otherwise the Turk and the Pope would long ago have dug them up and destroyed them, but God preserves them by His power; so that if the Word and the sacraments remain, faith and the church may also remain; however unwillingly the Pope and the Turk may see and tolerate it.
Because God still speaks to us, he has not yet abandoned his church, even if he allows it to be challenged and afflicted. The Jews cannot say anything like this about themselves. For even though they have the holy scriptures, they also have this punishment, that their table has become a rope for them, Ps. 69, 23. And compare them to Isaiah Cap. 29:11, 12, To one who has a book in his hand, but is so unlearned that he cannot read it, he also calls the Scriptures a closed and sealed book, which they cannot open; therefore the Jews are in certain error.
For at all times God shows His people through the prophets a certain time, how long they shall be afflicted and persecuted, and when He will deliver them; therefore this is neither God's way nor His people's way, that they are now . into the fifteen hundred years in misery, out of their land and without prophets.
Again, we Christians are quite certain that we have nothing else before us but the Last Day and our redemption. However, God speaks to us, admonishes and teaches us to be ready all the days and hours, which is a certain sign and cause that we are God's people, the true church, which God does not abandon at all, so that He also so diligently instructed Abraham's lineage, before it was born, how long it should be in misery.
For with God the future is present as well as the past. Abraham's family lived before God at that time, therefore he speaks to them and teaches them. Thus even the dead are and live
before God. For as I lived before him before I was, and was born: so shall I also be before him, and live when I am dead.
This text concludes all these things, namely, that God is a God of the living, and that those who are not yet alive live before Him, as well as those who are or have passed away from this life through death. And from this text the holy prophets have taken many glorious sermons.
157 Which now follows: "And thou shalt go unto thy fathers," is a beautiful and glorious consolation. For this is how we think of it: Abraham dies in misery and his family receives the promise of the land of Canaan a long time after his death: where is this then that is said to him above (v. 1): "Fear not, for I am your very great reward"? What good is such a thing to a dead man? This is indeed a great thing that I would wish to happen to me, that he promises him a peaceful old age and a gentle death: but what does this do to such a great and excellent promise?
Abraham was enlightened by the Holy Spirit and understood here the resurrection of the dead and a future eternal life; which sign or testimony, as he well understood, was this bodily promise of the land of Canaan. Therefore he thought that God would be his rich reward when he would now be dead and rest in the dust of the earth.
159 And especially the most beautiful description of death is to be noted here, which he does not call death, but speaks of it smoothly and sweetly: "You shall go to your fathers" and rest with Noah and other heroes, item, you shall be buried, that is, you will not be carried away, like Enoch, but will be buried in the earth and become dust in a gentle and good old age, when you will already have become tired and full of this life.
160 He thus indicates that Abraham is to die, and yet promises him that he will be his reward. But how would we unite these things, if we did not conclude that after this life there is another, better and eternal one, to which we can attain by
the Son of God will be raised from the dust of the earth?
The holy fathers had such signs and characteristics of the life to come, so that they could comfort and sustain themselves in this so poor and miserable life, and it also serves this purpose that is said above about imputed righteousness, that is, about the forgiveness of sins by grace and salvation from eternal death. "Now these things are not written for Abraham's sake," says Paul in Romans 4:23, 24, "but for our sake," that we should also believe that our reward is laid up for us, even after we are buried and lie in the ground, such a reward that we will live with God as long as He Himself lives, that is, for eternity. Abraham is satisfied with this hope, and even though he does not obtain the promise of the land of Canaan, he is secure and content in his heart and despises death, for he knows that he will live with God forever.
162 Therefore you should diligently remember this text, which is like a full sea, from which the prophets have drawn many glorious sermons of justification, of redemption from sins, of the resurrection of the dead, and of eternal life. For, as I have said, these things were not written to Abraham alone; but they are written for us, that we should believe with Abraham in the seed of the woman, and with this hope overcome death, and not be afraid to depart from this life. Our bodies will be buried in the earth, yes, they will rot in the earth and become ashes and dust; but in his time the earth will give back such a pledge to him who promised us that he would be our reward. Such hope is sure and firm.
The last saying of this text, about the iniquity of the Amorites, which is not yet over, shows God's patience. For as the faithful have their portion appointed in the land of the living, so the wicked have their portion appointed in hell. Therefore let us tolerate their wickedness and iniquity for a time, for it will not remain unpunished forever, Ps. 37, 38. Ps. 49, 15.
So the iniquity of the pope and the Turk is not yet over; for God is longsuffering and patient, and does not soon punish evildoers: but therefore they do not escape altogether, but the time is already determined in which they will be seized and punished according to their merit and wickedness. Thus says St. Peter 2 Epist. 3:7 that the wicked will be kept until the day of judgment, that they will be punished; and Paul Rom. 2:4 teaches us that God delays punishment because He leaves room for repentance: but the foolish and secure flesh abuses such long-suffering and patience of God for freedom and impudence to sin, and because the punishment does not come as soon as it does, it thinks that it will remain eternally absent.
So the Lord promises the Canaanites that he will spare them for the time being and give them time and space to repent; but, says he, be patient, Abraham, with your own, whether some of them may be converted and repent.
V.17-21. When the sun had set and darkened, behold, a furnace smoked, and a flame of fire passed between the pieces. On that day the Lord made a covenant with Abram, saying, "To your seed I will give this land from the waters of Egypt to the great river Phrath; the Kenites, the Kinishites, the Kadmouites, the Hittites, the Perizzites, the Giants, the Amorites, the Cananites, the Gergesites, the Jebusites.
This way and manner of sacrifice did not begin here, but came from Adam and the other holy fathers to Abraham. Thus one finds that
There is also evidence in the Gentile Scriptures that sacrifices were used in covenants, and the story in the prophet Jeremiah about the servants who were to be set at liberty is also known. When the sacrifice was slaughtered and divided, those who made a covenant with each other passed between the pieces, and then they set fire to one part and kept another part for the meal.
Such a custom has been used even in our time. For when Emperor Maximilian, Louis, King of France, and Pope Julius established a covenant with each other, which was called the holy covenant, they divided the sacrament into three parts and took it with each other at the same time: but such a holy covenant lasted barely six months.
168. so that it seems that this way and custom of making covenants comes from ancient times: and because God made a covenant with Abraham for the land of Canaan, that it should certainly be granted and given to his lineage, he also keeps this way and goes through the divided sacrifice like a flame of fire, and sets it on fire as a sign that he would like such a sacrifice. And so Abraham is set and confirmed to be the heir of the outward and temporal life. I must confess, however, that this chapter would be very well worthy of more extensive and diligent treatment and elaboration; but my business prevents me and does not allow me to consider the matter further. However, I have indicated and sketched, as little as I could, how one should further reflect on such excellent and high things, which Moses wanted to describe and expound with this chapter.