First part.
How Isaac commands Jacob not to take a wife from the Canaanites; how he blesses him and sends him to Mesopotamia, and how Esau takes advantage of this sending.
Then Isaac called Jacob his son, and blessed him, and commanded him, saying unto him, Take not thee a wife of the daughters of Canaan; but arise, and go into Mesopotamia unto Bethuel thy mother's father's house, and take thee a wife there of the daughters of Laban thy mother's brother.
The first part of this chapter is not theological: The first chapter is not theological, for it does not contain any examples or spiritual teachings about faith and other spiritual services, although what is dealt with here wants to have and understands both faith and godliness. But there is a doctrine of good morals, namely, of the marriage state; which doctrine should be kept and diligently practiced in the church because of the necessity and dignity of the marriage state. For according to the doctrine of the gospel and of faith, which is actually the right doctrine of the church, the marriage state is to be honored and praised first of all; and this also for the reason that the world and the flesh do not understand what the marriage state is, or how much one should think of it.
(2) It is true that the marriage state is described in common usage in such a way that they say, "The marriage state is where man and woman are joined together and live with each other, so that they may not separate from each other in this life. But this definition or description of the marriage state is not perfect or enough; for it does not yet include the final cause, nor the cause that makes the marriage state. Only the causa materialis, as it is called in the schools, is mentioned in it; for that man and woman are joined together, that is the material. This definition, however, is better and more perfect if one says: "The marriage state is where a man and a woman are joined together in an orderly and divine manner, which is ordained that one should call upon God in the state, and receive and raise children, to administer the church and world government.
(3) Therefore, in the Christian doctrine, in which we teach according to the teaching of the gospel and the faith how to be godly and honest in this life, the marriage state is the first and foremost thing. For it is the beginning and origin of the whole life, and the devil attaches no less importance to it than to the church: The devil does not attribute less importance to this state than to the church, which can be seen because it is such a strange thing about a good and wholesome marriage state, and about the love that husband and wife should have for each other, and also as far as the children and neighbors are concerned. For this estate is covered with thorns and thistles.
give. Young people cannot see this at first, when they are driven by blind love and lust to enter into marriage recklessly; but afterwards, when they feel and experience the hardships and all kinds of difficulties, they repent too late and in vain.
(4) Therefore, Christians should be prepared for the matter and live their lives in such a way that they consider that the marriage state is not a frivolous or accidental thing that depends on our discretion and its outcome on chance, but that in the state man and woman are joined together in an orderly and divine way, which is clearly proven by the fact that God created man and woman, and the man is not born alone, nor the woman alone, but both man and woman. Therefore, this joining together has its origin soon in the first birth, and is therefore quite proper and divine.
5 Therefore God did not establish the marriage state for the sake of pleasure and carnal lust, which is not the final cause; but the marriage state has two final causes, for which it is established. The first is that it should be a medicine, that fornication may be increased. The other and most noble cause is that it should be a beginning and origin of the human race, so that children may be born and the human race may spread, or, as the lawyers say, so that the city may become full of citizens. But from the Holy Scriptures, this final cause should also be added, that in the marriage state the children are brought up in the discipline and fear of the Lord, so that they may be sent to the church and world government.
(6) Let the godly diligently remember and retain the main point, namely, that both husband and wife were created by God to be joined together and to live together in wedlock and not to separate. This is to say that it is God's will that man and wife be joined together properly, so that we may have children who will serve the Church and God. If we will keep this firmly in mind, we will also be able to do so much more.
It is easier to bear and overcome all the hardships and troubles that can happen to a husband and wife in this miserable life.
(7) For since man is subject to death and the power of the devil through original sin, the devil does not celebrate by this that he grievously afflicts and deceives the married couple in body and soul. And it is precisely this that disfigures this state so much, and makes it so troublesome, annoying and detestable, that nature is frightened by the state of marriage and flees, not unlike the cross. As the examples and shameful words of the heathen testify. And today you will also hear many of them who diligently seek out all kinds of inconveniences by which they are seduced, so that they cannot decide to marry.
(8) Nor is it our opinion that anyone should be forced into marriage by force and against his own will. For if it is given to you to live chastely and to abstain from marriage without sin, you may well abstain from it if you can do so without sin; but if you cannot abstain from uniting yourself to a woman without sin, consider and use the medicine which God has shown you; and if you do not seek how to beget children, nevertheless seek the remedy for sin, namely, to avoid fornication and adultery, to avoid defilement and shameful lusts. For it is more than enough that we are burdened with all kinds of accidents, sins and death, lest you add one sin to another and increase your own evil conscience with other sins.
(9) Yes, they say, but it is especially a miserable and vexatious state. Answer: There are two kinds of life, one is a life of sin, the other is a life of punishment. But now consider for thyself which is best: that one should live in punishment without sin, or else live in sins without punishment. Reason is so utterly depraved that it cannot bear the punishments of sin with patience; therefore it takes pleasure in things that are lovely, cheerful, and merry, but before the cross and travail of sin, it cannot bear them.
It always flees from time. As Socrates was said to have been asked, "Which would be better, to take a wife or not? Whichever of the two you choose, you will regret it. If you take one who is misshapen, you will have a punishment; but if you take a beautiful wife, they will also want to love others 2c. He only looked at the punishment and the abuse.
(10) But let a Christian think in his heart, Despising punishment, and putting away all toil from his eyes, and dare to do it in the name of the Lord. For one must think of the life that is without sin, without impurity, without stain and blemish, so that you may have a good conscience before God; for one should not hope in this life of the kingdom of heaven, of blessedness, or of eternal life; original sin, the weakness of the flesh, and the devil do not permit such things. But if we have to suffer misery and suffering, we should rather suffer it with God than with the devil. For those who flee from the burdens of the married state live a gentle and merry life, they have their harlots, who sometimes let them go and drive them away, and sometimes take them to themselves again, as they please: but what conscience do you think such people have? They must truly have a very bad conscience, and that is the most difficult thing of all, they must also bear the same, yes, even more hardships and burdens, so that they are plagued by the whores in a more unworthy way than by the wives. So they have to bear two kinds of punishment, namely, the common punishment, and they themselves also do the eternal punishment.
(11) Therefore, according to the doctrine that must be practiced primarily in the church, this of the married state should also be taught in the church and always diligently inculcated, so that people may know how to live in this life without sin. According to this, the saints of God should be instructed and admonished to learn to despise the toil and trouble of the married state.
For a husband must keep himself manly not only at night, but also to tolerate the punishments and the will of God, that he may bear and eat into himself the wickedness of the servants, the unkindness of the neighbors, and what other misfortunes may befall him.
(12) Therefore choose for marriage godly men and godly women; as Abraham and the other holy fathers were strong in body, and also had manly courage: others, who fear the burden and burden of marriage, and therefore abstain therefrom, do even as it is said in Proverbs, They go out of the smoke into the fire. For they seek another life than that which is born in sin: but there they find the devil and hell; for they cannot escape the evil desire, the original sin, the sin and death that is in the flesh and in the heart.
Therefore take courage and think that this life is nothing but misery itself. You will overcome this misery, toil and trouble when you look to God, your Creator and Father, to whose will and order you should submit with humility and patience, and thus conclude with yourself and say: I will believe in GOD who created me a man; I will give thanks to Him that I have His word, that it is thus pleasing to Him that I should be a husband, a wife, that I should bring up children and govern the household, that through the Gospel I have the promise of eternal life and comfort in this present life. As Paul says 1 Tim. 4:8: "Godliness is profitable unto all things, and hath promise of this life, and of that which is to come"; and Rom. 15:4: "That which is written aforetime is written for our learning, that we through patience and comfort of the scriptures might have hope."
(14) In this way we should learn to think more highly of marriage and to judge it better than the flesh and the world are wont to do; and we should exhort the young people to suffer and endure with patience when any misfortune or affliction befalls them.
The people are to become accustomed to prayer. They should become accustomed to prayer and say: "Dear Lord God, I am your creature, created by you as a man, and ordained to this state in which I now find myself, and have fallen into much misfortune and difficulty; but give me grace that I may truly recognize that I am your creature, that you are my Father and Creator, and that I may expect help and protection from you. Such a prayer is necessary for all spouses. For we all experience that in this state the cross and hardship are imposed on us.
15 And if God wished that one day the celibacy or celibate status in the monasteries of the priests and bishops would be abolished, and that they would be allowed or commanded to accept the married status; as our church servants live godly and honestly in the married state: then they would not run after the bishoprics and canonries or prebendaries in such a way and have such a great desire for them. For then the monasteries would not be so powerful and rich. But it is in vain that we wish and desire such things: they are as dumb as oxen and as filthy as dregs.
16 This is what was said in the beginning of this chapter about the marriage state, because Moses tells how Isaac called his son Jacob and spoke to him about how he should start to rule his house and take a wife. And the beginning of this marriage state went according to God's power, order and calling. But what miseries and troubles he will have in the marriage state, we will see in the following chapters. For he has nothing of his own in the whole marriage state, no pleasure or joy, except for the children; otherwise he is a very miserable man, lives in misery, and serves his father-in-law Laban, who deals with him quite unfairly.
(17) Now this is the ordinance and the ordinance of marriage, that God commandeth Jacob by the mouth of his father to take a wife. But the father adds another commandment, saying, He shall not take a wife of the daughters of Canaan, but shall take one of the daughters of Laban to wife. The
In addition, this text belongs to the teaching that where one wants to enter into marriage, one should know that the authority and consent of the parents is necessary for this. For we have rejected and condemned secret betrothals and marriages, because now that the bright light of the gospel has come forth again, we know that the marriage state is a holy thing and permitted to everyone, and that it is also a divine order.
(18) It is not a disgrace or dishonor to marry, as we considered dishonest before this time, when the monks led us into error; but it is an honest and holy thing. We know well that this state is horribly distorted by evil desire, for which reason many people have considered it dishonest to desire and marry a virgin. This, I say, they have thought to be a shamefully unclean thing. For the work of childbearing has not been distinguished from other sins, such as fornication and adultery. But now we have learned, and are assured by God's grace, that marriage is honest. As it is written in the Epistle to the Hebrews, 13 Cap. V. 4. it says: "Marriage shall be kept honest among all, and the marriage bed undefiled," 2c., and that it is God's will and appointment that each one have his own spouse, who has been duly joined to him.
(19) Therefore, we have no reason to shy away from this state, or to let shame and discipline frighten us into entering into it secretly and thievishly, and to begin it in the corner against the respectability and the will of our parents. A virgin should not be afraid to go before her parents and ask them to give her a pious, honest young man in marriage; and the parents, praise God, have now also been properly instructed and are willing and inclined to advise and help their children. So now there are also pious, godly priests and regents who, by virtue of the power they have, can persuade the parents not to be harsh and difficult in such a case, but are willing to help their children to honor them.
366 L vn. I17-1IS. Interpretation of Genesis 28:1, 2. w. II. SS4-V3S. 367
20 Therefore, one should beware of secret betrothals and begin this very holy covenant of matrimony for the glory of God and with due reverence for one's parents. The same doctrine is held up to us in this place as a beautiful example. For here the authority and command of the father Isaac precedes, commanding his son not to take a wife of the daughters of Canaan, and Jacob is quite willing to obey his father in this. But Esau did the opposite, taking two wives, both daughters of the Hittites, against his parents' will, so that he also angered them severely, so that both Isaac and Rebekah lamented with pain how they were vexed and miserably tormented by the same wives of their son. This was a grave sin and vice.
Now it is because we have more than enough hardships and burdens to bear in marriage, why do we want to burden ourselves with other and more severe misfortunes and the wrath of God because of the sin and contempt of our parents? Let us rather enter into marriage in the name of the Lord, as Jacob did. There will be no lack of troubles and all kinds of miseries. But you will be able to bear the same hardships so much easier if you bring such a conscience into the marriage state that you can say: It has pleased my parents, friends, and guardians or caretakers, as well as God. For you have not entered into the state of relying on your reason or wisdom, putting aside the authority and consent of those whom God would have you honor. Therefore, you are now assured of God's good gracious will and protection. But if you do not do the same, then, in addition to the other common misfortunes, there will also be an evil conscience, which will increase and aggravate all hardships. What is this but to heap up one misfortune on another and make it greater, and thereby to increase the devil's terrible rage against you?
22. but we have from this piece dro
In other places, too, they have acted more widely, and it should be diligently inculcated in the people, namely, that secret betrothals and marriages are forbidden not only in imperial laws, but also in the examples and sayings of sacred Scripture, for the sake of the shysters who prefer the pope's decrees to sacred Scripture and imperial laws; and they are ashamed to confess and acknowledge that they once taught an unrighteous thing. Now the doctrine of the Holy Scriptures is a much higher doctrine; and we must recognize that the scholastics have introduced innumerable gross errors into this doctrine of the Holy Scriptures. But the wrong-headed jurists still knowingly and deliberately presume to maintain and defend the obvious error, which is beyond measure an unreasonable thing. For the imperial laws are obviously against it and clearly testify that sons, if they want to take up marriage, must have the consent of their parents. So also the examples of the holy scripture are strictly against it. What does the foolish and shameful pope concern us with his decrees?
023 Isaac forbideth his son that he take no heathen woman to wife, and commandeth him to go to his mother's brother Laban, and there take a wife. He does not force Jacob to take the one who pleases his father, but he does want him to choose an honest virgin whom he himself will love and take as his wife. For the father's command shall go before, but the son shall obey and follow the same. And the father shall not force his son to take one whom he is hostile to; but the love of the bride shall be free, and the father shall not hinder or forbid it, but shall encourage and help it. This is the right order and way to establish marriages. This order is not to be reversed or changed, for "it is enough for every day to have its own trouble," Matt. 6:34, that is, it is enough for the misery and sorrow of the marriage state, which you will have enough of when you come to that state.
24. Therefore, be careful, as much as you can and may, not to offend your parents and God, and rather begin this life with the good favor and will of God and your parents, so that you may live and end your whole life, as long as it lasts, if not without punishment and hardship, nevertheless without guilt; if not with joy, nevertheless with innocence of heart, and with a good conscience and God's gracious pleasure. There is enough of the plague and temptation of the flesh, and may God graciously protect and preserve us from the plague and temptation of the spirit.
(25) On the other hand, those who flee from the married state, either under the pretense of sanctity or because they have the power to lead such a free life, are to be admonished to this holy state, so that they do not defile themselves with shameful pleasures, as the tamer monkeys and cardinals are wont to do in their monasteries. If you do not have the gift of living chastely, take a wife in God's name; if you cannot soon become rich, be content with daily food; if you cannot be a king and lord, be a servant and commoner; believe in God and wait for eternal life in this poor and miserable life, which is not eternal but very short. Or even if you were to reach your hundredth year, what is such a short time if you were to compare it with eternity? We Christians know that after this life another and better life will follow, for which we are waiting, for which we should always look. And because in the meantime this body cannot live chastely and chastely, we must tolerate the thorns and thistles in the marriage state according to the occasion of the same state and thus make do with it^ and should rejoice that God has regard for us with grace, protects us and shields us. For it is pleasing to God that you work, that you make yourself sour among the thorns in your married state. Be content with His grace and do not let the burden deter you. Moreover, know how to remember and seek out the great toil, sorrow, and misery that the
holy patriarchs; then you will see how much great tribulation even Jacob alone suffered in the married state.
V.3-5. But God Almighty bless you, and make you fruitful and multiply, that you may become a multitude of nations; and give you the seed of Abraham, to you and your seed with you, that you may possess the land where you are a stranger, which God gave to Abraham. So Isaac made Jacob to go into Mesopotamia to Laban son of Bethuel in Syria, the brother of Rebekah, his mother and Esau's mother.
(26) Isaac gave his son several blessings above (chap. 27, 28, 29); he repeats them in this place, wishing him happiness and salvation. But it is such a blessing (as we also admonished above) that the good in itself is presently delivered and given; as baptism is presently given to me. Forgiveness of sins is given to me; for I do not first hope or wait for the forgiveness of sins, but I have the same presently in faith. I do not believe that Christ will yet suffer for me, but I am certain of this through faith, that he has already suffered for my sin and has been raised for my righteousness. For this reason it is not a mere request or wish; but that I may give you presently, by the power of the keys, forgiveness of sin, God's grace and favor, so that you may consider it certain that you have such a God who is well pleased with you. This I give you as a certain good or inheritance. Thus, the Church has the divine majesty, which is favorable and favorable to her, namely, God the Father, the Son and the Holy Spirit; she has Christ and the holy angels, who rejoice with her; she has all creatures that have pleasure and wait for her redemption, as St. Paul says Rom. 8:19.
(27) Therefore, blessing is much different from wishing someone happiness with words, which is nevertheless a wish in this place.
also is added: "God", he says, "bless you", that is, he wants to multiply you and make you fruitful 2c. Above, the blessing is spoken; here, the prayer is also added.
For it has often been said that there are two kinds of priestly offices, and that they have always been from the beginning of the world. One is to teach, which is done in the pulpit or chair, or also in absolution, in which I give you God's grace, confirmed with the blood of Christ. The other priestly office is to pray for oneself and others, which is usually done after the sermon; for every good sermon should also be followed by a good Our Father. For we must pray for the increase of faith, that we may always grow and increase in blessing, that the devil may not take it from us. Therefore, one must do both, one must teach and one must pray; for these are the two priestly offices, namely, to hear God speak, and to speak with God, who hears us, that one may descend and ascend. Through the blessing, through the preaching and administering of the holy sacraments, God descends to us and speaks to me; then I listen to Him. And again I go up and speak into the ears of God, who hears my prayer.
In this place, one should also note the special name of God, in Hebrew schadai, from the word schad, which is breast. With this name God wants to be called, and rhymes finely with the Greek name polymastos, in Latin mammosus, which has many breasts. He therefore wants to be praised that he feeds and sustains all creatures: he is not only a creator, but also feeds and sustains everything that he has created. Moses also used the same name when God said to Abraham, Gen. 17, 1: "I am the Almighty God" 2c., I make all things fruitful and multiply, that all things live and are nourished.
(30) Therefore Isaac cries out to God, who is not only a Creator but also nourishes and sustains all things, to give his son the promised land. The land is yours, he will say, but you are a sojourner and stranger in it; another has possession of it, even though you claim it as your own.
and is also due to you according to divine right. Therefore Jacob does not possess the land that is his due, which is indeed hard and meager enough. For us it would be a very unpleasant thing if I had my own house and another man lived in it, but I, as a guest, had to buy bread, wine and all other necessities for my money, so that I could feed and clothe the stranger.
(31) Therefore the patriarchs had great faith, as these words of Isaac, which are full of faith, indicate and testify; and they understood without a doubt that the eternal and spiritual promises were included in the physical promises of the land of Canaan. Therefore they hoped for another fatherland, since the temporal goods were promised and yet given to others. Until now, enough has been said about faith and the promise of blessings, as well as about marriage.
V. 6-9. Now when Esau saw that Isaac had blessed Jacob, and sent him away into Mesopotamia to take a wife there: and that, blessing him, he commanded him, saying: Thou shalt not take a wife of the daughters of Canaan: and Jacob obeyed his father and his mother, and went into Mesopotamia: and when Isaac his father saw that he loved not the daughters of Canaan, he went to Ishmael, and took Mahalath the daughter of Ishmael the son of Abraham, the sister of Nevajoth, to wife over the wives which he had before.
032 It may be seen that Esau, who before was fierce and wicked, is now somewhat softened, seeing that Jacob his brother is departed from his father's house, and is departed. For he has thus thought: I now have enough, provided I only remain in the house and inheritance; this my blessed brother has departed and left the blessing behind him. And he is of the opinion that it was only an accidental blessing, so that the father blessed him, so that he might have a portion from which he could preserve himself in misery and pilgrimage. And it was very dear and pleasant to him that Jacob did not oppose his parents, but gave them
He had obeyed so easily and had been satisfied with a little and had gone away into misery. Esau thought that he should have urged his father to give him a greater blessing than I have obtained by urging and urging him to stay in the house. But they are good, plain and simple people, both father and mother and also my brother Jacob. The parents send the son into misery: the son obeys them with good will; for he trembles and is afraid of my threatening and of my wrath; therefore he does wisely that he flees from it. For I am the lord and ruler, but Jacob is a servant, as he has always been.
This is truly a fine example of the wicked, who flatter themselves and comfort themselves even with the holy Scriptures, which are highly against them. How again godly and God-fearing men turn back the sayings and words of the Scriptures, which are spoken for their own life and comfort, and understand them as if they were spoken for their destruction. A godly man fears God's wrath, since he should hope for God's grace and mercy; but the godless, on the other hand, draw upon themselves the sayings of God's grace and mercy. As the Papists and Turks also let themselves dream that they alone are God's dear and pleasant children: they let themselves dream that they are sitting in the lap of God the Father. But the examples of punishment and the threats they want to have turned away from themselves, as if they were not concerned with them at all. But we are afraid of them, and think that they are upon us and belong to our destruction, when God does not want to frighten us with them, but to comfort, strengthen and rejoice us.
034 So Esau has seen, and has seen with special delight and favor, that the parents, fearing their angry son, dismiss Jacob and send him away; and nothing better has happened to him. For this reason, he now wants to do good to his father again and to make himself deserving of him, so that he will not be regarded as ungrateful or disobedient to his parents.
sam. For when he hears that his father is not pleased with the heathen wives, the daughters of the Hittites, he thinks, Behold, I will now take one to please my father; and he goes to his uncle Ishmael and takes his father's daughter to wife.
35 But whether the father was pleased with such hypocrisy and trickery, or not, the scripture doth not show. But I do not believe it, for Isaac did not think that the blessing should rest on Esau, but he knew very well that it belonged to Jacob, and he also saw very well that Esau did everything he did only outwardly in pretense and deceitfully or with cunning. This is an excellent and very beautiful example of godless people and hypocrites, who have great fortune in this life and stand in prosperity, have all things to the full: they are gloriously and with great pomp placed and confirmed in their kingdoms and estates of this world, like our papist bishops; but in the end it becomes apparent after what tune.
So far Moses has recently written and described the history of Isaac and Rebekah, in which he recounted very difficult trials and struggles, which they both endured and endured at home and outside with great strong courage in word and faith. For when Isaac received the promise that his seed would be multiplied, he had to live and spend a whole twenty years with the barren woman: and when Rebecca was heard by God, she became pregnant and gave birth to twins not without challenge and danger to her body and life. Afterwards, when they have obtained children, they have to look for a new place or dwelling for the sake of theuration. Then the good Isaac with his children and servants must be a stranger among the Philistines, since Rebekah comes into danger because of her discipline or chastity; and afterwards he must also tolerate and suffer the quarrels and enmity of the shepherds, yes, even of the king himself. But in all this, the holy people are raised up and sustained by the word and the promise. Moreover, the hearts of the king and of the adversaries are again satisfied, so that they are reconciled to him in every way.
37 Finally, when they were rid of the outward affliction, the cross of the house came upon them, because of the wickedness and disobedience of their son Esau and his two wives, of whom we have heard that they grievously vexed and afflicted the aged parents. And Rebekah was especially grieved because of the worry that the firstborn and the blessing on Esau would be turned against the mind of the divine answer, which the father himself had dealt with and which Esau had also presumed with great hope. But there shines forth a wonderful and divine power of the word in the promise; which word had to stand firm and steadfast, since even Isaac himself opposed it out of error. Because of this, he was deceived and deceived by the cunning and trickery of Rebecca, who held fast to the right understanding of the promise, so that he unthinkingly and ignorantly gave the blessing to Jacob, to whom it was due; but Esau lost the blessing and was punished according to his merit, because of his ungodly nature and because he had previously despised the firstborn.
(38) That these examples of the wonderful struggles and sorrows and miseries, of which the whole life of this patriarch is full, may be had in the church is useful and good, so that the hearts of godly people may be awakened by them, that they may also have such patience and such hope and faith, and learn to call upon God in their temptation and distress.
39 Now follows the history of the patriarch Jacob. To him we want to assign the fifth part of this first book of Moses. For after he has received the blessing from his father and heard his advice and admonition about what kind of wife he should take, Isaac and Rebecca will no longer be remembered until the thirty-fifth chapter, when Moses will tell how Isaac was old and tired of life, and so died and was gathered to his people. But although Esau now has the reign in the church and in the house of Isaac, and his brother, who had to become a fugitive, is hostile to him, he will not be remembered until the thirty-fifth chapter.
Nevertheless, for the sake of the promise and the blessing, Jacob alone is the right patriarch or archfather, and that I may thus call it, he is the light of the world, since the others all died and his father was no longer fit to rule the church because of his age. Therefore, let us see how God also wonderfully led and tempted this patriarch through great danger and hardship, in which he will experience that God is present with him and protects him, no differently than Abraham and Isaac also experienced such, and overcame all misfortune, sorrow and tribulation with strong faith in the promise of God and retained the victory.
Second part.
How Jacob starts his pilgrimage and wandering to Mesopotamia and has to spend the night in the open country.
V. 10. Jacob went out from Beer-saba and traveled to Haran.
(40) In this text, the first part is very good, and is worthy of diligent study. For it contains a manifold and rich teaching, which is richer than we could reach with our interpretation. For Jacob goes into misery, and must flee from the fierce anger of his brother, and leave the brother's murderer the blessing that is due him. Although he is satisfied with it, because the owner of the blessing flees and lets him remain in full possession of the inheritance for so many years.
This is a foolish and inconsistent thing in the divine government before our eyes, that the heir, who is to become the right cornerstone, is rejected by the builders. He was ordained to be lord of the house, and is commanded by God to have the rule in the house and in the church. But this does not mean to own a house or to rule the servants and the church, where one flees from these! all and must leave the same everything. Therefore reason concludes that there are
mere and vain words in the divine promise, because the good that is promised does not follow soon with the deed, but is even led to the opposite.
42 Now this belongs to our doctrine. For the Scriptures are not like philosophy, which looks on things as they are, and is puffed up and proud by happiness; but when happiness ceases, it becomes despondent. And this is the argument of reason and all epicureans, namely, that GOD is regarded as a liar because He pretends such gracious promises and good words, yet gives such evil things. He gives Jacob the blessing and lets it be taken away from him again: on the other hand, the cursed Esau remains in the house with his children, wives and the whole friendship and rules everything; as he is also the father of the house and priest in the church before. Jacob goes into misery and leaves his blessing. Yes, this is the government of divine things.
The cornerstone must be rejected, so that we may learn to distinguish between divine and human government, and that Jacob's blessing is not lost, but that it is only a temptation, whether he will hold fast to it with faith and wait for it. For Abraham was also commanded to sacrifice his son, Gen 22:2, as if he would lose him, but soon he would receive him again with great glory and fruit, Gen 22:12. It was the same with David: when he was anointed king, 1 Sam 16:13.He is a servant of other servants, a king only by name and by the empty words he heard from Samuel, but he still perseveres and remains steadfast in faith, waiting until he has such a rich outcome as promised.
44 This, then, is the constant course in the church at all times, namely, that God makes promises and then deals with those who believe the promise in such a way that they wait for the invisible, and what they do not see, they believe, and must also hope for what is not seen. Whoever does not do this is not a Christian. For Christ himself is thus in
His glory is gone, that he first descended into hell; since he will reign, he is first crucified; since he is to be exalted to glory, he is first bespeaked: for one must first suffer, and after that come to glory.
45 But God does this so that He may try or test our hearts as to whether we will also forfeit the promised goods for a time. We will not be deprived of them forever, that is certain; and if God did not try us and forgive us for what He has promised, we would not be able to love Him with all our hearts. For if he would immediately give us all that he has promised us, we would not believe, but would even be drowned in the present goods and forget about God. For this reason he allows the church to be challenged and afflicted, to suffer sorrow and poverty, so that it learns that it must live not only on bread but also on the word, Deut. 8:3, and that faith and hope are increased in the godly and that they always wait for divine help, for the word is our life and blessedness. And if it can be said and believed in this life of the children of Adam that it is commonly said: Quod differtur, non aufertur: Postponed is not canceled, why should we Christians not also keep and believe the same?
(46) It is indeed very difficult and distressing to hold on to this help and comfort; as Solomon says in his Proverbs, chapter 13, v. 12: "Hope is consuming the heart. V. 12: "The hope that is consumed anguishes the heart," but the good that is promised comforts and sustains the heart. Therefore one must diligently prepare and strengthen oneself against the impatience of the flesh, which in such waiting contends against faith and the Spirit; as the same murmuring of the flesh is described in the examples of the two wives, Tobias and Job. For thus says the wife of Tobias in 2 Cap. V. 22: "Then it is seen that your trust is nothing, and your alms are lost." And the wife of Job also said to him Cap. 2, 9: "Do you still hold fast to your piety? Yes, bless GOD and die" 2c. And his friends also told him the same thing.
and reproached: Where is now your faith? Job 4, 6. If God were pleased with you, He would not let you be afflicted like this 2c. These are the fiery darts of the devil, Eph. 6, 16, that he may tempt us to despair and fall away from God.
47 But against this we must hold the consolation which we have now often repeated, namely, that we can say: It is a delay and not a loss; so we are killed, yet not spoiled, but edified and improved. The blessing is delayed, but wait and remain steadfast in faith, and do not sing what is written in the 115th Psalm, v. 2: "Why should the heathen say, 'Where is their God now? Wait upon GOD; for I shall yet give thanks unto Him" 2c. It will yet be well. For David argues against himself, saying, "My soul, thou art troubled within me," because that which thou wouldest have is not present; yet wait and be content, for God and His word is present with us.
(48) Now if carnal men can comfort and uphold themselves with this common saying, Quod differtur, non aufertur: Postponed is not canceled, why should we not do the same? And the government is full of such examples even in secular matters. For it often happens that some prince promises by letter and seal that he will give a field, castle or the like to someone: such things are not given as soon as, but one must wait for the opportunity, for the place, person and time. How much more should we wait for the goods that God has promised, who is not vain, nor able to lie, but surely keeps and does what he has promised, as Jacob firmly believed his promise, and yet has patience, since it is thus delayed. He knows that he has become a lord over the church and over the whole earth; for the blessing has come from the house of Abraham to the house of Jacob: and yet he still moves into the
Misery, and dwells with those who are idolatrous.
(49) With such examples we are surrounded as with a cloud; for the whole church and every Christian, yes, Christ our Lord Himself, bears and tolerates this will and government of God: which government is that He tempts His own, yet does not condemn them; that He forgives with His promises, yet does not annul them. This is therefore the Christian's own doctrine, which hangs on the word, and certainly concludes that God will truly give what He has promised. But this miraculous government cannot be tolerated by the devil and the flesh. It is much easier for us to tolerate and endure that which is promised to us is delayed by man than that which is promised to us by God, because original sin is in our way and prevents us from suffering in divine matters what is not so difficult to suffer in human matters.
(50) Is it not a great shame that, since we have such a certain and strong promise of eternal life and blessing, we still doubt God's will, or have a very weak faith? I have been baptized and have the hope of eternal life, and yet I cannot believe as firmly as if some prince promised me a manor and confirmed his promise with a letter and seal.
(51) All the more praise is due to the strong and chivalrous faith of this patriarch of ours, Jacob. For since he wants to accept the rule in the house, which he has by divine appointment and blessing, he flees from it and leaves Esau, his adversary and enemy, sitting in the regiment and inheritance: he uses and enjoys everything that belongs to Jacob. His faith, however, will not allow itself to be challenged, so that he will waver or fall away, even though it may seem that the blessing is in vain and nothing.
52 Although I do not doubt it, indeed, I like to think that these holy patriarchs were human beings and had flesh and blood, just as we do. For where Peter, Paul and the other apostles had flesh and blood
These saints will also have felt and suffered something human, because flesh and blood fight against the spirit. Therefore there is no doubt that Jacob also felt at times that he doubted and was challenged as to whether the blessing would be in vain or lasting and certain, for his flesh was truly flesh and the devil was his enemy. Therefore he not only felt outward temptation, because he had to go into misery and was driven out of his own house and inheritance, but also inward temptation, which was much heavier and higher, because he thought: How if your mother had betrayed you? For you see that your brother remains in possession, keeps the inheritance and uses the blessing. What if God had taken other counsel? For Esau has the property, I have nothing but mere and vain words. And for the sake of these two challenges, God will comfort him with a new word.
(53) Let us therefore learn patience from the examples of the fathers, which fathers were tempted in all places, but not without sin; of which Christ alone was free. Jacob was not tempted without sin; he was not Christ himself, nor did he have such a flesh as was without sin; and he was challenged and tempted as an example to us, that we might learn what faith is, and what a Christian life is. For this is such a life, which has a certain promise, which is not only distorted, but even turns into the opposite. Jacob is supposed to be king and priest according to divine order, but something far different happens from what he was promised. He must have thought: Nothing will ever come of it; it will not turn out as promised.
(54) But faith contended against the flesh, saying, Thou flesh and Satan lie: for God hath said and promised, He will not lie; let the contrary be done, or I perish in the midst of it. So faith has said, and out of darkness the light shall shine forth.
(55) Therefore faith is not a ridiculous and cold quality or skill that is lazy, drowsy, and idle in the heart, but is driven about and afflicted with grievous temptations, namely, that the divine promises are nothing and vain. For I believe in Christ, whom I do not see; but I have his baptism, the sacrament of the altar, the consolation of words, and absolution. Yes, but I do not see any of the things that he promises me, and I still feel the opposite in my flesh? Therefore, there we must fight against unbelief and doubt.
But faith, which the scholastics call fides informis (the dead faith of the head and mouth), is no good at all, and cannot bear and suffer the hard blows and severe temptations. But true and living faith, which overcomes doubt, is a really living quality, if it can still be called such, and is such a good in our hearts that cannot rest, which the devil challenges and fights against every moment. How one learns and feels this especially in the last moments, when death comes, whether it is fides informis, as they called it, or a true and living faith. For a Christian dies, is buried, is eaten by worms, in short, he becomes nothing; which is truly contrary to all divine promises. But what should he do now? He first learns that faith is not a mere quality, since it overcomes the terror of death, and says: "Even if you should carry not only death, but also a thousand devils and hell itself on your neck, I will not make God a liar. For this is how godly people are in their hearts when the last days come, that they have to fight with death: And even if hell pours out all its flames of fire and spews out all misfortune upon me, yet I remain in faith, saying, I believe in Jesus Christ, the only Son of God; dear Lord God, help me through Christ, that this blasphemy may not spring up in me, that I should say to you, you
I feel and sense the opposite, but I have your word, which I cannot lack, yes, that is everything to me in everything.
(57) In this way the Scriptures praise the fathers, and set before us examples of their faith, which are bright and clear, and there is no other doctrine in the world, except the Scriptures, which teach that faith alone overcomes the world; which faith is to have the word in the heart, and not to doubt the word, but to suffer the contrary, that we lose not, and not be weary, until the end, that is, until the promise come. Job stood firm when his wife blasphemed him; for he answered her thus Cap. 2:10: "Thou speakest as foolish women speak: have we received good from GOD; and shall we not receive evil also?" If we have had life, if we have eaten and drunk, if God has fed and sustained us, why should we not also bear some misfortune and adversity? Tobias' wife also fell, Tob. 2:22 But David held fast and remained steadfast for a whole ten years, when he was a king without a crown, without a land, and without a people, even when he was declared and proclaimed by the Saulites to be the king's enemy and a rebel. But after that, when Absalom chased him out of the country, he said only this, 2 Sam. 15:25, 26: "If I find favor in the sight of the LORD, he will take me again. "2c. "But if he say thus: I have no desire for thee: behold, here am I, and he will do with me as it shall please him." Yes, this means to hold firmly to the promise: "Man does not live on bread alone" 2c. Deut. 8:3. This is what is said about faith and promises, both of which must often be repeated in this place and in other places and diligently impressed upon the people, since the flesh always resists.
(58) Here also arises a question: Why the pious holy parents, Isaac and Rebekah, sent their son to the idolatrous people? For we will hear later that Laban had silver idols 2c. Because of this, they are obviously sending their son to the idols.
in danger, and it can be seen that they are thus tempting God. For if I put myself in certain obvious danger, then it may be said of me that I am tempting God. But how can faith exist, since they are tempting God? By which temptation they put their son in danger of idolatry and other very evil examples; since Laban not only served silver idols, but was also stingy, shamefully meager, and otherwise full of other vices, as we shall see hereafter. Because of this, Jacob was corrupted and deceived in his dealings with him: he was, I say, tainted with many sins and infirmities contrary to faith and good morals.
59 Answer: Where should he go? He had to take a wife, he had to send himself to rule in the house and in the church. The Canaanite women were idolatrous and had no word of God; but there, in the house of Nahor, there was still some knowledge of godliness left. For the line or tribe of the fathers from Noah to Abraham, in which Nahor, the brother of Abraham, is also counted, had the Word. For though the church came to the house of Abraham, yet in the lineage of Nahor also the word remained, and that they were zealous for true godliness. The Scriptures do not remember the patriarch Lot anymore; but Nahor had a lineage or descendants, in which lineage Job was born, who was from the land of Uz, Job 1:1. Some say that he came from Edom; but Jerome and the others reckon that he originated from Nahor, Abraham's brother. Therefore Job is Isaac's cousin, because he was born of the family of Nahor. They say that Balaam was also born of the same lineage, who at first was a pious holy man and a godly priest, but afterward was corrupted and deceived by the gift of the king of Moab, so that he fell. And they want Balaam to be the one who is called Elihu in the history of Job. But we leave all this in doubt and consider it uncertain.
Things. But this does not rhyme with evil, that this line and lineage of the patriarchs kept the knowledge of God also outside the church of Abraham and thus remained with the pure and right religion. Thus, the first answer to this question may be,
(60) After this, although the confession of pure sound doctrine is kept, hypocrites are always among them, and true godly men must suffer in their congregation those who serve mammon or are otherwise inclined to other sins, and yet are one with the godly in doctrine and in the use of the holy sacraments. They are Christians according to your name; for they do not dispute against the doctrine, nor do they persecute it, but have their carnal wisdom, and are commonly vassals. If we were to avoid them all and live only with godly people who are not hypocrites, we would have to leave the world, as Paul says.
(61) The church cannot prevent or ward off that there should not be hypocrites, that is, false brethren, in her assembly, provided they do not dispute against the doctrine and do not condemn us, as the Babylonians were in the time of Abraham: if only they let us live with them and teach the truth. Let them be mammon servants after all, let them have their own opinion, provided they only remain quiet and keep the faith and common peace. If they are real enemies, they will come out that they either will not want to suffer us anymore or that we will not be able to live with them anymore. We cannot prevent such hypocrites, and there is still hope that one day they will mend their ways. Whoever is stingy or otherwise inclined to other sins, and feels his sin and does not defend it, we want to have hope for him that he can still become pious. It is therefore a foolishness or weakness of this life and of human nature, and we cannot be perfect in all things; for according to the flesh we do not do that which the Spirit would have us do. And for this very reason we pray in the Lord's Prayer: "Forgive us our debts", Matth. 6, 12. We do not defend sin, we teach it.
no error or false opinions instead of the right doctrine. But every Christian is plagued by the devil and his own flesh and recognizes his wickedness and corrupt nature; as St. Paul himself also complains about this to the Romans Cap. 7, 19, where he says: "The evil that I do not want, that I do" 2c.
62 Thus Nahor kept the promise made to the fathers, though not so pure as Abraham, who was set apart from the rest to be a father of the church. But he still had a light. Therefore Jacob could not find a better place to go, and had to follow the common saying, "Where there are no horses, you must plow with oxen. For we are human beings; so we must also suffer other people around us, who, even if they sin, can also be admonished and punished. Therefore it is not called tempting God, where one deals with such people, as Laban was one, with whom Jacob lived. For there will undoubtedly have been saved many from the family of Nahor, who were like a light among the other Gentiles with their teachings and that they spread the right knowledge of God; as Job was an excellent man, and so were his friends; and Balaam was a very excellent prophet and first of all quite godly, and had special gifts of the spirit. He truly and rightly blessed the people of Israel in the beginning, but afterward the devil deceived and corrupted him. For it may well happen that the pure and sound doctrine remains, when those are deceived who were pure before.
(63) Therefore, in the world we cannot avoid the fellowship of even those who are obviously ungodly, according to their outward conduct. The church could not avoid the tyranny of the Romans; Abraham could not avoid Ur in Chaldea. But if I know of any miser, and he seemeth to wrong other men, let so much be done that he be not admitted into the church, nor to communion: from this he may and shall be excluded.
64 So then, to the question, Why did Isaac and Rebekah send their son Jacob to Haran? answer, Because the people of the place agreed with them in part concerning doctrine, though they had their infirmities. And there has been for ever a constant friendship between Nahor and Abraham and their descendants. They were at that time as lights in the same world, with whom also was the promise and the word, and not with the Chaldeans. But where the word and the ministry is, there is also the church; and again, where the true church is, there is also the word.
65 Now let us consider the words and the grammar. For this has been said with great emotion and indication of great sadness, that Jacob, who was set up as lord and heir, departs from Beer-saba and travels far to Haran. But every man may judge for himself how greatly this pious and holy patriarch was afflicted. For he will undoubtedly have made this long journey with many tears and frequent heartfelt sighs. For he is secretly going away to hide himself from the fierce anger of his brother Esau, so that he will not follow him and attack him on the way and do him violence. Therefore he travels alone, has no servant or companion with him, nor anyone to guide him. It was truly a great pity that he had to go into misery and darkness, to leave his father and mother, to leave the friendly community of his parents, and to allow his angry brother and his wives to rule his house in his absence while he was in foreign lands. And Jacob was a man and had human affections and inclinations no differently than we do. Yes, the more spiritual he was, the more the wickedness of wicked men moved him and tormented his heart, as well as his own sin and sorrow. For holy men are very tender, and are moved more and more violently than the coarse blocks and sticks, the monks and saints of works.
Therefore, this is such a journey,
It was not a merry walk, nor did he rest, nor did he walk slowly, as those who are carefree and sure that no one will secretly stalk them. It was not a pleasant walk, nor did he rest, nor did he go slowly, as those who are carefree and sure that no one will secretly pursue them are wont to do; but he hurried, ran, and his parents did not give him a companion, so that he might the more easily conceal his departure from his brother. For he might have lost Jacob's way, and as he had intended, have strangled him. But Moses here used the figure called hysteron pro- teron; for Jacob fled sooner than Esau learned that he had fled.
67 Finally, to this great distress he had in his heart, the devil came with his fiery arrows to stir him up, so that he thought, "Behold, what have I done? I have taken away my brother's blessing, I have made the house troubled, I have angered my brother and his family and sisters-in-law. There is no doubt that Jacob did not lack this challenge. And though he overcame such temptations, yet they greatly distressed and anguished his heart. In such sadness, terror, sorrow and tears the holy patriarch always went away. For all circumstances are such that they have not without reason pressed tears from his eyes.
68 Haran is the city to which Tarah, Abraham's father, went from Ur in Chaldea and where he lived, and therefore Abraham was called to the land of Canaan. But Nahor, Abraham's brother, and his descendants remained there. Jerome says that this city was called Charran, and was situated in Mesopotamia between the Tigris and the Euphrates, in which place the Romans suffered a great defeat under Craffus, who was their captain against the Parthians, who took the eagles and their ensigns from the Romans and miserably strangled Crassus himself.
V. 11. and came to a place where he stayed overnight, for the sun had gone down. And
He took a stone from the place and put it at his head and lay down to sleep in the same place.
69 Moses used a special word in Hebrew, namely paga, which cannot be interpreted into German. For it reads as if we say: he just met, encountered. The Hebrew word also means as much as. To represent or plead for one; as above Cap. 23, v. 8, 9, where Abraham says to the children of Heth, "Ask for me against Ephron, that he may sell me the field" 2c. Therefore, it does not actually mean to come, but means he meets a place, he meets a place. Hence it is applied to intercession, so that he who asks for one is wont to meet the one whom he is to propitiate. We say in German: He came approximately to the place. Therefore it is just as much as if Moses wanted to say: Jacob was distressed and even lost, and had not thought of resting in that place; but it came about that way. But he thought much less that he would have a vision appear to him in the night; but because he was fleeing, he either wanted to go farther, or to stay near that place; he did not intend to stay there the night, but it came to pass, because he thought nothing less than that he would stay there the night and see the vision; but because the sun had set before he had taken heed, he must stay there.
(Seventy) Now Moses is saying that Jacob was frightened and distressed because of his danger, and how his parents, whom he had to leave, were doing, whether they were still healthy and alive; and that he hastened in such distress that he might soon come to the place he was longing for, and that he remained in that place, because the night overtook him. But those who are tired from sadness, from flight, from distress, because the body is also tired, easily become drowsy and gently fall asleep; as Christ found his disciples sleeping in the garden from great sadness. Others can sometimes fall asleep from sadness.
not sleep at all: but this our patriarch has fallen asleep, having been tired with worries and also with the journey.
(71) What kind of bed or bedding did he have there? Answer: He lies on the ground, and puts a stone under his head, which he found in that place, that is his main poison. It can be seen that he could not have trusted in any town or village where he could have been safe, for he was suspicious of all men. Therefore he stayed the night in the field, in a desolate and dark place, since the sun had set. He had neither hay nor straw to put under him; as the disciples in the garden had neither feathers nor potatoes: but as each one fell from the earth, so he rested, lying or sitting, and slept no less sweetly and gently than if he had had a pillow of feathers or hay to lie under him. In the same way the patriarch Jacob also rested in the wilderness, because he was in great danger and had great pain, so that he had to become a fugitive and thus let himself be torn away from his dear parents. For the temptations are very great and heavy; and when the heart is distressed and weighed down by such temptations, it needs rest, that it may recover a little, and that the pain may be relieved.
The Hebrew word meraashah means to put under the head and is a word that takes its name from the head. The Jews say (as Lyra tells) that Jacob put three stones under the head, and when he awoke, the three stones were said to have become One. Because at this: Moses puts the word in the plural, as if the stones were more than one; but afterwards he puts it in the singular, as if it were only one stone. Whether the Jews have the same from the fathers or not, I cannot know. It would be a fine thought if it had come from the fathers. For it would appear as if he had wanted to leave behind some signs of the future faith in Christ. But the Jews do not understand Jacob's dream that follows.
Third part.
About the dream Jacob had and the sermon that was preached to him in this dream.
V. 12-14. And he dreamed, and, behold, a ladder stood upon the earth, and the top thereof touched heaven; and, behold, the angels of God ascended and descended thereon; and the LORD stood upon the top thereof, and said: I am the LORD God of Abraham thy father, and of Isaac: the land where thou liest I will give thee and thy seed. And thy seed shall be as the dust of the earth.
This is a very beautiful sermon and a fine gem in this whole history, which should be looked at carefully and diligently, as we have often said that in the legends or histories of the fathers and saints, one should look primarily at the fact that God speaks to them; for which reason they are also holy and are called holy.
For there are two kinds of holiness: the first is that we are sanctified in the word. The other is that we are sanctified by works and life. But these two kinds of holiness must be distinguished with great diligence. For the first and purest holiness is the Word, in which there is no blemish, no spot, no sin, but it is so completely holy that no one needs forgiveness of sins from it; for it is the truth of God, as Christ says John 17:17: "Sanctify them in thy truth: thy word is truth." The same holiness we boast of, who are called by the word, and the same is outside of us and is not our work. It is not an essential righteousness, but a heavenly holiness, which has been communicated to us through the word, and the same through the oral word. This righteousness we now extol, and set it against all the righteousness and holiness of the pope, and of all hypocrites or worksaints; for it is an undefiled holiness. I have the word, I am holy, pious and pure, without all sin and accusation, provided I have the word; as Christ himself says John 15:3:
"You are now clean because of the word that I have spoken to you."
But the pope knows nothing of this holiness, and all works saints despise it and cling only to the righteousness of the law. They do not want to ascend to the heavenly holiness, through which we are pleasing to God and righteous before Him for the sake of His word. Therefore, the legends of the holy patriarchs should be noticed especially in the part when God speaks to them. For from the Word you can see how great the saints are, even though they would never perform miraculous signs, although this is impossible. But before the flesh does anything, we are already holy through the Word. Therefore I conclude: The word is not my work, therefore if I boast of my work, I lose the word; but again, if I boast of the word, my work perishes.
No one can persuade the papists, who always come along with the old fiddle and say: Ratio deprecatur ad optima: Reason always strives for the best. But we should know that there are two kinds of holiness: one is the word, which is holiness itself. But those who have the word have this holiness imputed to them, and the person is simply counted holy; not for our sake, or because of our works, but for the word's sake; and so the whole person is justified. Therefore the church is called holy, and we also are called holy; for we have an unblameable holiness, not of ourselves, but from heaven. And this holiness is not to be despised, and we should not be ashamed of being called holy. For if we do not boast of this holiness, we do violence and injustice to the right true God, who sanctifies us with his word. Yes, you say, but I am a poor sinner. Answer: I know well, says God, that you are a sinner, and if you were not, I would not sanctify you; neither do you need the word. But because you are a sinner, I sanctify you.
The other holiness is a holiness of works, which is love that does what is pleasing to God. God does not speak alone, but
I also take care that I may follow and obey God who speaks to me. But because weakness still clings to us, this righteousness is not pure, but the Lord's Prayer must rule and do the best, and one must pray: "May your name be sanctified", Matth. 6, 9. The same belongs to our and the works holiness, which is essential holiness and belongs to the holiness of the Ten Commandments and to the Lord's Prayer. But the first holiness belongs in the Creed, in the articles of faith. For with the Ten Commandments I do not lay hold of the promise of the Word, nor with the Lord's Prayer; but with it I lay hold of my love and my works: but with faith I lay hold of the Word, that is, of purity itself.
(78) Of these things it is impossible to say enough; it is impossible to impress them upon men enough; and yet there is a slight difference, namely, between the commandment and the promise. It is another word that without love and without my righteousness makes the believer righteous; and is another when I take hold of the commandments of God, that I steal not, neither commit adultery 2c. But the papists are so drowned in their darkness and so covered with it that they do not hear this teaching, even if they do hear it. And we ourselves do not hold to it as firmly as we ought to. Therefore learn from these histories, when you read them, that in our lives we have always stayed a little longer over this part, namely, where God speaks with the patriarchs. For there the legend is at its best and most delicious.
Now let us look at the sermon itself. And from it it is easy to see how Jacob had such great sadness and fear in his heart. For he is, so to speak, in utter darkness, has been driven out of his home and fatherland, is forsaken and lonely, does not know where he can lie safely hidden. And the devil, too, has come to torment the afflicted heart in a thousand ways. So that one can truly say, as the saying goes, that misfortune seldom comes alone. For "the devil goes about like a roar
the lion", 1 Peter 5:8, and seeks where he can most easily climb over the fence and with what cunning devices he can completely overturn the chariot, which already hangs on one side. Where the fence is lowest, he climbs over; and if the wagon wobbles, he knocks it over. So he makes the afflicted hearts more and more afflicted, and heaps up the temptation, that he may lead them into despair, into blasphemy, or into impatience, and overthrow them.
These are the works of the devil, so he is wont to pursue secretly for and on behalf of the godly. Therefore, besides the cross, which he had outwardly, and besides the exile, Jacob will undoubtedly have been struck with the fiery darts of the devil, and perhaps he thought how he had stolen the firstborn and deceived his father. For thus the devil is wont to make of the very best work a shameful and great sin. And that God speaks to him is a sign that he has had this severe challenge.
For God does not speak his words in vain; he speaks only when there is a great and necessary cause that moves him to speak. And he also does not address or comfort those who mock him, who rejoice and defy him in pleasure or carnal wisdom, who live in all security, without fear of God and reverence. "Wisdom," says Job in 28 Cap. V. 13, "is not found in the land of the living," 2c. but under the cross of those who are oppressed and who struggle with spiritual temptations. There is both cause and place for comfort; there God is present and comforts the afflicted, "lest the righteous stretch forth their hand unto iniquity," as the 125th Psalm v. 3. says. Item: "He will speak kindly to his servants, he will wish peace to his friends," as 122 Psalm v. 8 says. For if he were to be absent for too long, no one would be able to endure and endure such a severe challenge and diabolical plague. Therefore this is a great consolation in the so great miserable terror that Jacob had, from which he fell asleep more, as it seems, than otherwise, that he had
outwardly been tired from the journey. For the devil also came to his flight and misery And frightened him inwardly in his heart.
Now this is the dream that Jacob had. There was a ladder standing on the Aden, the top of which touched heaven, and the angels of God were ascending and descending on it: and the Lord Himself stood on top of it and spoke the promise to this third patriarch. He spoke by no man, but by Himself; which is diligently to be noted in the histories of the fathers, as we have said.
The ladder is a painting or image that must necessarily mean something. For the angels are spirits and fire, as it is written in the 104th Psalm, v. 4: "Thou makest thy angels winds, and thy servants flames of fire. Therefore, they do not need a ladder to climb up and down; much less does God need to stand on the ladder, since he wants to speak to Jacob, the heir of the promise. But what this ladder represents and depicts has been interpreted in many ways, and it would not be worth the effort to compile and list all these interpretations.
84 Lyra says: By the steps or stairs the patriarchs are to be understood, who are enumerated in the beginning of the gospel Matthäi in the genealogy of Christ. For both sides mean that Christ came from sinners as well as from the righteous or the pious. The angels, he says, signify the revelation of Christ's incarnation, which came through the fathers, prophets and apostles. The ascension he interprets to mean the devotion of the saints or believers when they pray. These are not evil thoughts that Lyra had of this ladder: but it can be seen that it is not the right interpretation or allegory.
The Glossa ordinaria, as it is called, interprets that the ascending angels are the blessed spirits who serve God in heaven, then the descending ones that they serve men, as it is written in the Epistle to the Hebrews, Chapter 1. V. 14: "Are they not all ministering spirits, made of
sent to serve, for the sake of those who are to inherit blessedness?" And Daniel on the 7th cap. V. 10: "A thousand times a thousand ministered unto him, and ten thousand times ten thousand hours before him."
Gregory calls the angels the preachers, who ascend and contemplate Christ, and then descend to the church and congregation, that they may minister to the members of the church. But who would enumerate all the speculations? They are godly and good in themselves, but they were not spoken in due time or place, as this thing is much with the fathers. It is true that a preacher must first rise up through prayer, so that he may receive from God the word and the right doctrine; likewise he must also study, learn, read and diligently meditate on the Scriptures. After that, he should also go down and teach others. This is the twofold office of the priests, namely, that they turn to God with prayer, and to the people with good teaching. But this is to be left in the place where it belongs.
Because this ladder is mentioned in the Gospel of John, Chapter 1, we would rather look at the same text. For it can be seen that in the same place the Lord himself interpreted this image. As Philip leads Nathanael to Christ, Christ says to him. Christ says of him: "Behold, a true Israelite, in whom is no falsehood," John 1:47. There, as Augustine says, he wants to remind us of this leader of Jacob, who is also called Israel. Christ says in the same place, v. 50: "You believe because I told you that I saw you under the fig tree; you will see greater things than this." And saith further unto him, v. 51. "Verily, verily, I say unto you, from henceforth ye shall see heaven open, and the angels of GOD ascending and descending upon the Son of man." We must believe this interpretation of our Savior JEsu Christ and be satisfied with it. For he understands it better than all the other interpreters, who all agree very well that this dream should have meant the infinite, inexpressible and wonderful mystery of the incarnation of Christ, who came from the patriarch Jacob.
should, as GOD says: "Through your seed" 2c.
For this reason He Himself revealed to Jacob that he would be a father of Christ and that the Son of Man would be born of his seed. God did not speak this in vain; indeed, He painted this image of the ladder to strengthen and comfort Jacob in the faith of the future blessing. Just as He gave the same promise to Abraham (Cap. 22, v. 18) and Isaac (Cap. 26, v. 4), that they should teach the same and extend it to their descendants, as it was certain and would not be lacking, and that they should therefore expect the Savior from their flesh. Thus God strengthens the wretched and afflicted Jacob, who was like a useless lump in a foreign land, and with this new image turns all blessings upon him to make him certain that he is the patriarch from whom the seed promised to Adam will come.
Therefore, we must understand the angels in their true meaning, as Christ calls them John 1:51, "the angels of God," that is, the blessed angels who ascend and descend in Christ or above Christ. The ladder means the ascending and descending, which happens on the ladder or steps. If you take away the ladder, it means nothing else but the ascending and descending. The angels, however, do not need an external ladder, nor even an imaginary one, but it is nevertheless an ascending and descending, that is, it is an angelic ladder. This is the best explanation; as Christ himself, without thinking of the ladder, expresses the descent and ascent of the angels, how they go up and down on the Son of Man.
But what is this ascending and descending? Answer: It is the very mystery that in one and the same person there is true God and man. Therefore, the unity of the person fulfills this mystery, and we who believe fulfill the word of Christ when he says John 1:51: "You will see the angels of God ascending and descending" 2c. For we believe in the One Lord, the only begotten Son of God, born of Mary the Virgin, who is true God and man. This mystery is so great, so high, and so
unspeakable, that even the angels themselves cannot sufficiently marvel at it, much less comprehend it; but, as St. Peter 1 Epistle 1:12 says: "Which also the angels for and for desire to behold." For the angels cannot rejoice and wonder enough at this ineffable union and unity of natures, yet very unlike one another, which they do not comprehend and understand either with their ascending or descending. When they look up, they see the incomprehensible majesty of God above them, but when they look down, they see how God and the divine majesty are subject to the devils and all creatures.
91. These are, I say, wonderful things: to see a man and the very least creature, who has humbled himself among all others, and to see the same also sitting at the right hand of God the Father, exalted above all angels: to see the Son of God in the bosom of the Father, and to see him soon subjected to the devil; as it is written in the 8th Psalm v. 6: "You will let him be forsaken by God for a little while". Item Eph. 4, 9. "He is gone down into the lowest places of the earth." This is a wonderful ascending and descending of the angels, namely, to see in one and the same person the highest and the lowest united with each other, that the highest God lies in the manger. Therefore the angels worship Him there, rejoice and sing, Luc. 2, 14: "Glory to God in the highest" 2c. And again, when they contemplate the lowliness of human nature, they descend and sing, "And peace on earth."
92. And when we see the same thing in the next life, we will be of a much different mind and speak much differently than we do now; Because even now there are such great things, which even the angels cannot comprehend and of which they cannot be satisfied, yes, they always desire to behold this unspeakable goodness, wisdom, grace and mercy, which has been poured out upon us, because the Person, who is the highest of all, and who is glorious and terrifying in His majesty above all creatures, becomes the lowest and most contemptible Person. This marvelous spectacle we shall behold in that life, and the
will be an everlasting joy to the blessed; as this is the joy and delight of angels, that they should see the Lord above all things, who also in the same person is nothing, that is, even the lowest.
We carnal and coarse men do not understand these things, nor do we esteem these great things highly; we have hardly tasted the milk or the hard food of this ineffable union and communion of divine and human natures, which was thus effected, that not only was humanity accepted, but that same humanity was also subjected to death and hell, and yet in such lowliness swallowed up in itself the devil, hell, and all things. This is the communio idiomatum, the communion of attributes in Christ. GOD, who created all things and who is above all, is the highest and the lowest, that we must say: The man who is scourged, who is under death, under the wrath of GOD, under sin and all kinds of misfortune, yes, finally also in the lowest hell, he is the highest GOD. Why is that? Answer: Because it is one person. It is indeed of two natures, but the person is not separated. Therefore, both are true when I say: The highest Godhead is the lowest creature, and has become the servant of all men, yes, it has become subject to the devil himself; and again: The lowest creature, mankind or man sits at the right hand of the Father, has become the highest and makes the angels subject to itself; not for the sake of human nature, but because of the wonderful union and unity that is made out of the two natures, which are so directly opposed to each other and otherwise cannot be joined together in one person.
Now this is the article that angers the whole world, reason and devil. For there are in one person such things as are highly opposed to each other. He who is the most high, so that even the angels cannot comprehend him, is not only comprehended, but is also thus encompassed, is thus finite, that there is no thing more limited and more limited. And likewise vice versa. But he is not comprehended because only in the
Words, as in the breasts, in which the milk is poured and presented; which word the faith takes hold of, namely, when we say: "I believe in the Son of God, our Lord Jesus Christ, who was conceived by the Holy Spirit, born of Mary the Virgin (these are the breasts), suffered under Pontius Pilate, was crucified, died and was buried, descended into hell, rose again from the dead on the third day, ascended into heaven, sits at the right hand of God the Father Almighty," and all angels are subject to Him. There is God and man, the highest and the lowest, the infinite and the finite in one person, who empties himself of everything and fulfills everything.
This is the ascending and descending of the angels of God and of the blessed, who behold it, are eager for it, and also praise it: as can be seen on the day of the birth of Christ, when they descend as if there were no God up in heaven. They come to Bethlehem, say to the shepherds Luc. 2, 10. 11.: "Behold, I proclaim great joy to you, for unto you is born this day the Lord." And in the epistle to the Hebrews in 1 Cap. V. 6. it is thus written, "When he bringeth in the firstborn into the world, he saith, And let all the angels of God worship him," namely, as he now lies in the manger, at his mother's breasts, they worship him; yea, they worship him, and submit themselves for and to this lowliest, at the cross, and as he descends into hell, as he lies under sin and hell, and as he bears all the sin of the whole world. So then the angels ascend and see the Son of God, born from eternity; and on the other hand they also descend, seeing him as he was born in time of the Virgin Mary, and they ascend or descend, yet they always worship him.
This is how Christ interprets these ladders. And I consider that this is the most noble and proper interpretation of this text. And this is the great and inexpressible glory of the human race, which no one can explain away, namely, that God has united human nature to Himself through this wonderful union.
97 Ambrose and especially Bernard take great delight in this text, which is exceedingly lovely, and in the great work of the Incarnation of Christ. And they do right and well in it; for this joy will be a joy above all joy and eternal bliss, when we shall truly behold our flesh, which is like unto us in every way, and at the same time in the highest and lowest place. For he did all these things for us, descending to hell and ascending to heaven. This is what the angels in heaven behold for and for. And this is what Christ says Matth. 18, 10: "Their angels in heaven always see the face of my Father in heaven", they always look at the Godhead. And now that God has become man, they descend from heaven and look at Christ, marveling at the great work of the Incarnation; they see that He has become man, humbled, placed in the womb of His mother, and thus worship the man who was crucified and rejected, and recognize Him as the Son of God.
Bernard was very fond of the Incarnation of Christ, as was Bonaventure; and I praise these two teachers very much for the sake of the same article, which they remember so gladly and so gloriously, and they also practice it with great joy and godliness. Bernard thinks and has these thoughts, which are godly enough, namely, that the devil has fallen because of envy, that he has denied men this great glory, that God would become man. For Satan, when he was still a good angel, is said to have seen in the face of God that it would happen that the Godhead would descend and take this miserable and mortal flesh to itself, and would not take the angels to itself. By such inequity and envy Satan is said to have been moved to rage against God, therefore he was cast out of heaven. These are Bernard's thoughts, which are not clumsy; for they flow and come from amazement at the great love, grace and mercy of God.
The devil has been a very beautiful angel and a very delicious noble creature;
But when he saw that it had been decided that God did not want to take on an angelic but a human nature, he became envious, angry and unwilling against God that he did not want to take him, who was a very beautiful spirit, and that he could not become a partaker of the divinity and such high majesty; It grieved him that the poor, miserable, human flesh should have been preferred to him, since the divinity would have been better with him than with this sinful flesh, which is subject to death and all misfortune. And it is most astonishing that this opinion has also secretly come into the Alcoran, whoever has brought it in or by whatever occasion it has come. It can truly be seen that the devil himself must have given such an idea to the master who wrote the Alcoran, namely, that therefore the good angels had become devils because they did not want to worship Adam. Satan could not conceal or keep secret this sin of his own, so he gave it to his instrument in such a way that he would make God hated by it, and falsified the real cause of the fall: as if the angels had been forced to worship Adam, that is, a creature, and since they refused to do so, they were cast out of heaven and became devils.
This almost rhymes with the thoughts Bernhard had; and the devil thus betrays himself finely, with which he has sinned. He wanted to be like God. Since he saw that God would one day lower and humble himself in such a way that he would take on human nature, he thought that this honor should be due to him by right. As the old teachers understand the text of the prophet Isaiah in the 14th chapter and relate it to this fall and sin of the devil, since the prophet says in v. 13: "If you had thought in your heart, 'I will ascend into heaven, and exalt my throne above the stars of God'"; for with this he would have truly become like God, if God had taken him upon Himself in unity of person, as He had taken the
402 vn. iLs-iLS. Interpretation of Genesis 28:12-14. w. ii. sse-vs". 403
mankind to himself. For the fact that he has now taken mankind upon himself, the same makes this man the Son of God, because he is One Person. This man, born of Mary the Virgin, is God Himself, who created heaven and earth. The angels would also have had such honor and glory if the Son of God had become an angel and taken this very beautiful spirit upon himself; for then it would have been said: This Lucifer is the true God, Creator of heaven and earth.
This he will have desired, says Bernard; but when this was denied him, he was inflamed with great hatred, anger and envy against God, that he so highly honored human nature with divine nature, and that he now had to worship human nature in divinity. Hence comes the bitter hatred and fierce anger of the devil and the world, so that he secretly pursues our nature, and deals with destroying it with whatever arrows or projectiles he can and may. For it is the greatest hatred and enmity that he has conceived against the seed of the woman, the Son of God; for him it is to do. And this is an ancient hatred, which he conceived in heaven, and which took root and began with him there, so that it can never be eradicated. Therefore this ladder is the wonderful union of the Godhead with our flesh, where the angels ascend and descend and of which they cannot sufficiently marvel in eternity. Now this is the simple mind according to history and according to the letter.
102) After this there is another union, since we are united with Christ; as St. John very finely puts it together, since Christ says John 14:10: "I am in the Father, and the Father is in me"; this is the first. The other is that he says, "Ye in me, and I in you." This is the ladder according to the allegory or secret interpretation. But the allegory is to serve that it may strengthen faith; is not to teach of our thing or of our works. So then we are carried away by faith and become one flesh with Christ, as he says John 17:21:
"That they all may be one, even as thou, Father, art in me, and I in thee, that they also may be one in us." So we ascend in him, and are carried away by the Word and the Holy Spirit, and cling to him, that through faith we may be one body with him, and he with us: he is the head, we are the members. Again, he comes down to us through the Word and the Holy Sacraments, teaching us and training us in his knowledge. Therefore, the first union is when the Father and the Son are united in the Godhead; the second is when the Godhead and humanity are united in Christ; and the third is when the Church and Christ are united.
This is the right mind, to which the devil is hostile; and he may have seen it before in heaven, therefore he does not cease to contend against the ladder and this ascending and descending, that he may draw us away from it. This he tries to do through all sects and heresies, namely, that he may lead people away from the knowledge of Christ, from his divinity and humanity, and tear the whole church and its members away from Christ.
For this reason God wanted to reveal this great mystery of the incarnation of His Son to this very holy man in the dark, not only to comfort him, so that in such great misery and affliction he would have refreshment in his faith, but also so that it would be a prophecy or prophecy of things to come for all descendants. For what Moses wrote of the patriarchs, he wrote not chiefly for their sakes; for they had no need of this writing, and are now dead and gathered unto their fathers: but that the church and congregation of God might be instructed and strengthened thereby unto the end of the world.
For we cannot diligently pursue and teach this great grace of God, and the honor and glory that has come to us because God the heavenly Father sent His Son into our flesh, nor can we grasp it through some research. Yes, that is even more, the angels cannot be satisfied with it, as it is said that they have to go on
and look upon the Son of God in heaven, and that they will descend again when they see him lying in the manger, crucified, dead, and gone down to the lowest hell, but raised again from hell and seated at the right hand of the Father.
In short, one should learn that God and man are One Person. Whoever believes this article now knows that everything is understood and hidden in this person. As Paul says Col. 2, 3. 9.: "In whom are hid all the treasures of wisdom and knowledge. And in him dwelleth all the fullness of the Godhead bodily." That Satan begrudges us this knowledge and our honor and glory, envies us for it, and is always angry, is no wonder; for it is a very hopeful spirit, which cannot look upon this lowliness, as the good angels do, but always looks up to heaven and wants to be like the Most High; for which reason it has also fallen so horribly.
(107) What is further comprehended in this sermon has often been said and treated above, and is also repeated and confirmed more and more in what follows. The first is that God is here called in the plural; for he is called elohim, which is as if one spoke of many; then that God is not a God of the dead, but of the living. These three patriarchs, Abraham, Isaac and Jacob, are still alive, even though they are dead. Therefore, even though we are dead, we will live, because we have the same God. This is always repeated and confirmed.
Finally, the land of Canaan is promised to the third patriarch, even though they did not have a foot wide in it, as Stephen says in the book of the apostles' stories in chapter 7, v. 5. But with the promise they received another land and hoped for it, and understood that God, since He spoke to Abraham and the other fathers in these bodily promises, also made a promise to the dead, who would not only have this land, but also the future fatherland in faith. Of the seed he says, "Thy seed shall become as the dust of the earth." Above
(Cap. 26. V. 4.) When speaking to Isaac, he compared him to the stars of heaven, item, to the sand of the sea; but here he called him the dust of the earth. This has been said above 2c.
Fourth Part.
From the promise given to Jacob in his dream.
V. 14. 15. And thou shalt be spread abroad toward the even, and toward the morning, and toward the north, and toward the south: and in thee and in thy seed shall all kindreds of the earth be blessed. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land: for I will not leave thee, till I have done all that I have spoken unto thee.
Here Moses uses a new word, which was not used before in this promise, namely, parazta, and Moses also uses it afterwards in chapter 38, v. 29. When Perez, the son of Judah, is born, the wailing mother says, "Why did you tear such a rift for your own sake? And in the 2nd book of Samuel on the 5th cap. v. 20, when David had defeated the Philistines, he said, "The LORD has torn my enemies from before me as the waters tear. Therefore the same place was called Baal Prazim." Hence comes the word pariz?, in Latin latro, grassator, a murderer who tears about him, in the 17th Psalm v. 4. And hence also came the name of the bird, which in Latin is called parix, a titmouse; for it is a murderous bird. Therefore this word has a wonderful meaning, since Moses says: "You shall be spread out", you shall break out, you shall go forth mightily and rage into all four corners of the earth. Now this is spoken differently and more fully, for he said above (v. 13), "I will give thee this land"; and thou shalt not, he says, be spread abroad alone, but thou and thy seed shall be spread abroad, and break forth out of this corner into all four quarters of heaven. But he does not name the regions of heaven in the right order, but first names the evening, because that is the time of the end.
means the sea, then the morning, and finally the noon. By this is signified and understood not only the inheritance of the land of Canaan and the future blessing of the promise, but that Jacob would also reign in the four heavens. And he will interpret the same hereafter.
(110) But he adds a good piece, saying, "By thee shall all the families of the earth be blessed. And wants to say: You will not only possess the land on which you lie, but you will break forth in such a way that the blessed seed will proceed without any resistance and will be spread with force over the whole world. Thus God speaks to Jacob confidentially. As if he wanted to say: The serpent will undertake to set himself against this blessing and to resist it. And will not only occupy a place in the land of Canaan, which will have the rule and the bodily blessing, but will also set itself against this part and resist it, which will be spread over the whole world, into all four regions of heaven. There it will fight against the spiritual blessing with the highest power. It will not let up or cease, for its hostility has no end: it was said above in the first promise. But the poor wretched multitude that has the spiritual blessing is weak and afflicted; it is a little host, as Christ says Luc. 12:32, it is rejected and despised; it is not worthy to be thought of as the church, or even as a people, much less as God's people. What can this poor little group do, the devil will think, I want to wear them all out and devour them in a moment. But let him always be carried away, strangled, persecuted, resisted and prevented (says the Lord and again holds the word of the spreading before him), I will again also tear out, I will be, as it says in Hebrew, pariz against pariz.
In this way God comforts Jacob, and with him the church, that he may be sure of his descendants. For even though Esau has the reign, since Jacob is rejected and cast out into misery, and even though he
King and priest, so that it seems to be lost everywhere, and nothing is less credible than that Jacob should be able to become an heir and regent in the house or in the church: but there is little need of this, the Lord says, only be strong and steadfast. For not only shalt thou become an heir in the house, and not only shalt the blessing of Abraham and the inheritance of this land be given unto thee, but I promise thee also that thou shalt become a patriarch over all the earth, and a father of the seed which shall be given, by whom all nations shall be blessed. And the same will I do then, when I shall break forth by force against him that breaketh in by force.
(112) God wants to give this much to be understood, that by the strength and power of God and the Holy Spirit He will break through against all the wisdom and power of the ruler of this world. And we know that this has been fulfilled, and we know that it is still being fulfilled. The devil has always raged with terrible fierce anger against the people of God from the time of the judges, kings and apostles to the end of the world, so much so that nothing more horrible or terrifying can be imagined than the prince and God of this world. But I, says God, also want to be a true pariz: I want to tear through and break out, so that he shall feel that in this pariz there is an insurmountable power and force. And the same God executes by His power, and not by our wisdom and might; for all that is in us is weak and is nothing. Yet in such weakness and nothingness God demonstrates His power; as it says in the 2nd Epistle to the Corinthians, chapter 12, v. 9: "My power is mighty in the weak." If you think that you are swallowed up and ruined, I will tear you apart and make you stand up and reign. Just as Christ, when he died and became weakest of all, was strongest of all; for in such weakness he condemned the world and the ruler of this world with all their power and wisdom.
For this reason, this word should be used diligently.
408 L- vn. 129-iei. Interpretation of I Genesis 28:14, 15. w. n, vW-sss. 409
Moses, too, no doubt understood it well and was very eager to do so. Likewise, the patriarchs also diligently observed these excellent, glorious and emphatic words. He could have used a more simple word, as he had said before, dilataberis: You shall be spread out; but he preferred to use a stronger and warlike word. And St. Paul also looked at this word, since he says 2 Cor. 10, 4: "The weapons of our knighthood are not carnal, but mighty in the sight of God, to destroy the fortifications" 2c. And all the ministers of the Word are also called men of war and captains of armies; and GOD is also called in Scripture a GOD of hosts, of men of war, and of them that fight (in Hebrew parizim): and yet without violence of the flesh, without human strength and wisdom; but by the power of the Holy Ghost, in supreme weakness, lowliness, and humility.
But what will be the outcome and the end of this dispute? Answer, as follows in the text: "And through you and your seed shall all the families of the earth be blessed." It will not be a fleshly tyranny; I will not break out in such a way that I would harm someone and destroy the people (which the mighty in the world are wont to do, who break out with their tyranny by the sword and fierce anger, only because they rule over others and exercise cruel tyranny against those who are under them): But my raging, says God, my power and my victory shall be wholesome, blessed, kind, gracious, and make alive that which does no harm or damage to men, but blesses everyone, helps all men, and delivers from sins, from death and the devil. And by such raging I will destroy the tyranny and raging of the devil; which victory shall be profitable to the whole world through thy seed. So now God explains this plucking out by these words: "Through you shall be blessed" 2c.
115) But above (Cap. 26. V. 4.) he said: "all nations", here he says: "all generations"; which word does not extend so far as to be "all peoples".
stretches, as the name, "all nations". For every nation has many generations. Therefore this blessing is not only to be extended to all peoples in general, but also to the families among the peoples in particular. Not that they shall all receive the blessing out of all generations, but that some shall receive it out of all generations. Therefore, in this place the blessing is somewhat clearer and more explicit; it is expressed with stronger and more emphatic words. It is not said here, "They shall bless themselves," but passively, "They shall be blessed." The word he used above is somewhat stronger and more forceful. And yet, because he says here that they shall be blessed, he has thereby sufficiently expressed that he will break forth into the four quarters of heaven. For that he says, "They shall be blessed," means just as much as if he wanted to say, "They will hear the sermon. But there is a difference between the two, hearing the sermon, and believing and accepting the same sermon that one has heard. As the word above means not only the sermon heard, but also those who accept the sermon heard, as Ps. 34 v. 3 says: "My soul shall boast in the Lord," that is, I am not only praised in the Lord, but I, soul, who am praised, am encouraged; or, my soul boasts when it hears the sermon of blessing, it admits and accepts the blessing.
(116) This is how he wants it to be understood that this blessing, which comes from Jacob, is to be spread. For the gospel of the Savior Christ cannot be preached unless it be added that he was born of Abraham and of Jacob. For we must have some proof that he was truly a son of man, a real natural man, and not a ghost, not a fictitious man, as the heretic Manichaeus has contended. Therefore we have his forefathers, who were real true men. And he cannot be called without these fathers, without Abraham, Isaac, Jacob, and Adam; that he may have a sure genealogy, a true man.
410 L. vn, I81-IW. Interpretation of Genesis 28:14, 15. w. n, sss-soi. 411
He has a true father and a true mother, and that it is certain that he came from human seed; that he did not take on angels or any other creature, but human nature.
(117) Therefore a certain place was appointed to the fathers and prophets where Christ was to be born; certain persons were appointed from whom he was to come, so that we cannot doubt that he is truly our flesh and blood, bones of our legs. Therefore, where he is preached and praised, the parents from whom he took the flesh are also named. And we are also understood at the same time, for whose sake he became the seed of Abraham, Isaac and Jacob, and not the seed of angels. That is why he impresses this on us so diligently and repeats it so often: "through your seed" 2c.; as if he wanted to say: You shall know for certain that you will have descendants. You are now lonely, without a wife, without children, driven into misery; but hereafter you shall have children, yes, you shall have the Son who will make children of God.
(118) Therefore this is a great and glorious promise, not only of this present life, though it understands it, but also of the life to come. For if he is to fill the four regions of heaven, he must certainly not have died, or if he does die, he will have to be raised again. Therefore it is a great promise and is very high and much greater than Jacob should have been able to comprehend; just as we cannot comprehend its greatness in our hearts. For the human heart is too narrow to understand or grasp such great things. And I think that the patriarch Jacob, when he woke up from sleep and thought about this promise, was so happy and joyful that he was, as it were, delighted and even dismayed by it.
119 Now this is to be drawn to the end that we may also be improved by it, that we may know the great grace of God revealed and given to us through the gospel. For we are made better by
The word is absolved, and from the command of the Lord Christ it is said to us: I baptize you; I give you the body and blood of Christ, and I violently snatch your soul out of the devil's jaws; I deliver you from eternal death and damnation, and make you a child of God and heir of eternal life. These words that God speaks to us are so great, eternal and infinite that we cannot comprehend them. For my nature is too weak to be able to bear such words. And the same weakness draws us back and prevents us from feeling as much joy and delight as in truth these words and divine promises bring. For if I could thus accept and grasp them as I wish and desire, it would be no wonder if I suddenly died of joy. For beloved, consider how great a thing it is that through the word of a man, through the laying on of hands, the kingdom of God is proclaimed and given to us; in addition, conquest and victory over the devil, sin and death; that we are placed among the assembly of angels and into the inheritance of heavenly and eternal goods.
But who is there among us all who believes this as he ought to do? Much less can we comprehend it, but we grasp it only as best we can. And yet all this is quite certain and true. And we must surely die in this faith, or we shall lose our blessedness, nor can we for a moment remain unharmed and steadfast against the devil; for he rages horribly, is fierce and wicked, when he hears that this is thus taught, and persecutes those who preach it, or even those who hear and accept this doctrine.
(121) But we should hear this with a thankful heart and joy, and yet believe in the least weakly. Only that we do not dispute and blaspheme against it, do not persecute, reject or deny it. That we do not grasp it so firmly and completely is caused by our poor, miserable flesh; moreover, our hearts are so narrow that they cannot grasp the great, incomprehensible glory. As St. Paul says
2 Cor. 9, 15: "But thanks be to God for His unspeakable gift." But we strive and strive so that we may finally grasp it as we are grasped, Phil. 3, 12, and with our weak faith we grasp it as much as we can; and we must hold to the comfort that God commands, one should receive the weak in faith, Rom. 14, 1. For the law in our members resists, disputes and takes me captive, does not allow me to grasp and grasp the many and great goods more strongly. For God promises and gives us an unspeakable treasure, namely, forgiveness of sins, eternal life, His grace, the inheritance of heavenly goods, plus the victory and power to tread the devil underfoot.
So I, poor wretched man and worm, should fight against so many devils and with princes and mighty men, with the lords who rule in darkness, Eph. 6:12, and this without external defense, without power, without wisdom and without strength? But how? Answer: I believe in the seed of Abraham, the Son of God. This faith is our victory, which conquers the world, overcomes the devil and destroys the gates of hell. But we are still almost weak to grasp and take hold of such things, and we have only a little bit of faith; therefore, since we are still so weak to grasp such things, we do not yet see what a great thing it is that we believe. May the Lord grant us grace to persevere in faith and remain steadfast until the end.
123 Now this is a twofold promise of the seed of Jacob, by whom all nations shall be blessed, that is, of Christ, whom he comprehends in the temporal promise, which is somewhat less; as a little child is wrapped in cloth, and as a precious stone is set in gold, or as a precious treasure is kept and preserved in an earthen vessel. The temporal blessing is great and rich enough; but this one is greater, that it should break forth and be spread over the whole world. But he repeats the temporal blessing, and binds it in a bundle with this temporal promise.
sion from the descendants. For he thus says, "Behold, I am with thee," 2c. As if to say: You now have the eternal and temporal promise of the descendants; now I will also add this third part, namely, that I will be with you on this journey and in your misery: as far as your person is concerned, I will also protect and defend you myself. For that these things which I have promised thee may be fulfilled, thou must live and be protected. Your brother Esau pursues you secretly; the devil is an enemy to you, you sleep or wake: but I will walk with you and be your companion on the journey. O how is that such a desired and strong companion. I will not walk with thee alone, to guide thee; but I will be thy wall and thy defence, I will fight for thee, who shall become thy son of thy seed, by whom all the families of the earth shall be blessed. I will be with you, I will protect you and shield you.
This is truly a great comfort that Jacob takes and believes, but with such faith, which is weak enough, as we will hear later, because he will be afflicted with very severe trials and that it will turn out quite differently than God has promised him. For he will have to suffer and endure that Laban will do him wrong and only plague him for twenty years. Does that mean keeping one day and night? Nevertheless, God kept his promise, and it finally came to pass as the promise had said, even though the flesh made it seem as if the opposite were happening.
For this reason it is an excellent promise, and, as I said before, it should be diligently considered. For this piece is to be noted especially in the legends of the fathers, as they hear God speak. For our life consists in the inward holiness which is the word, or the blessing which is committed to us; it is not in our works; even as those who are the very best among the adversaries contend. Although we do not deny that one should do good, that one should mortify the body and resist the lusts of the flesh. The world, however, has given way to such hypocrisy and great pretense.
of works, that it may only do away with the word of God from the eyes. For the foolishness of men can make no distinction between the word of God and our work, which is an easy distinction and also very necessary; but to the hypocrites it is difficult and impossible, not to understand, but that they should accept it.
Our adversaries cry out vehemently that it is indeed necessary to have an outward righteousness of works. The world marvels at this and praises it highly. But is it enough for you to praise a man as well, that he is the most holy? Truly the saints have done great and praiseworthy works; and we also confess that love is necessary, and that one should abstain from fleshly lusts and kill the flesh 2c. Yes, say the adversaries, but you do not do these things. Answer: If then we did all these things, would we be justified thereby? And why dost thou exalt these things so highly, and marvel so much at them, that they should be so delicious things? You do this so that you may suppress the other divine holiness.
(127) We readily admit that righteousness of works must be had, but that it should not be preferred to the former righteousness, and that a distinction should be made between that which is precious and that which is small, between the great and the small; which distinction is necessary, both in the whole of life, and especially in this doctrine; yea, the unreasoning animals understand that there is a distinction between food; a dog understands that meat is better than bread.
For this reason, let holiness of works be something, and let it also be necessary: but we want to have it exalted and preferred to holiness of the Word, that is, the promise that we live before God not through essential and inner holiness, but through the holiness of the Word and of faith.
(129) Therefore, a proper distinction should be made, namely, that another holiness is that of works and another is that of word or faith. The latter overcomes the
Devil and makes me a child of God, which is not through the holiness of the flesh or of works, nor of the Ten Commandments, in which we do not even understand this holiness; for we only have a beginning of it to some extent. Therefore let this be the first and foremost preaching of the holiness of the word and faith, and let not the same be slight or diminished; as the adversaries cunningly practice the holiness of works, that they may thereby obscure the holiness of the word or faith. We praise the virtues that the patriarchs had, as their modesty, patience, humility, chastity, love, and that they accepted the pilgrimages with right godly obedience and always exercised themselves in other works of godliness: the same we teach and also follow. But to all this we must nevertheless prefer this, when God speaks to them. Hearing the word of God, who gives the promise and the blessing, is much different than hearing a commandment commanding you to do or suffer something.
(130) It is clear and obvious enough that there is a difference between the word in which God promises something and the commandment in which He commands something to be done. Therefore, the legends of the saints and the whole life should be divided into these two parts, namely, into God's word and into our works. This is God's alone, but this is ours, namely, love, patience, and that we mortify and crucify the flesh. This is a life, but a life of works, which does not grasp the holiness of the Word, which is the life of the soul. Therefore, it is necessary to go first, because it is the Word and the promise of God who gives the blessing and the promise, who takes us to grace and forgives our sins. Yes, this should and must go before: "My son, your sins are forgiven you", Matth. 9, 2.; I am your GOD; do not fear the devil; I am with you; I will keep you; I will not leave you. After the forgiveness of sins follows: "Get up, get thee out of bed and go home" 2c., Matth. 9, 6. This precedes: "My son, be forgiven!
Comfort" means that you should first recognize that I am gracious to you and reconciled with you, that I am favorable and kind to you, that I absolve you from your sins and absolve you. You shall first accept my benefits and gifts, so that you may be redeemed from sin and death. Then, when thou art healed, lift up thy bed, and go, teach, and do good works. So Jacob, being first strengthened in the faith by reason of grace and blessing, went also afterward, and did good, and suffered that which was laid upon him; as follows in the text: "When Jacob awoke from his sleep, he said" 2c.
So far we have heard the great glorious promise made to the patriarch Jacob, not only of the blessing of his descendants and of Christ, but also that God would guide him and protect him in his misery, that he would be assured of life and sustenance, and that he would come out of his misery and overcome all the suffering and affliction he would encounter in the future. For we shall see hereafter how he had to struggle with such great misfortune before this promise was fulfilled. And yet, through these many dangers of death and so many unending misfortunes, he shall be brought again to the inheritance, shall remain the blessed one, and shall be the rightful heir of the descendants and of the future inheritance.
. 132 Therefore these are very strange examples, for they not only show that God spoke with the fathers, but also testify that God does not lie in His word, even if everything seems to be going out and happening in an absurd way, that the world is absurd, the flesh, the adversaries and the devil also rage and rage with all the gates of hell. For he commands, so it will be created. But it is very difficult for us believers to break through; for the devil directs his fierce anger entirely at this one thing, that he may tear us away from the word, that we may become weary and despondent, either because of the many tribulations, or because it has lasted so long, and so that we may forsake the word.
and reject. Therefore, these two things are put together, namely the omnipotence of God and the weakness or, if one wants to say so, the omnipotence of the human heart, which should endure, suffer and persevere until the word is fulfilled. Thus St. Bernard speaks of the faith of the Virgin Mary, since the angel had announced to her that she was to become the mother of Christ, that the power of the faith of the Virgin, who was able to believe the words of the angel, was not a lesser miracle than the Incarnation of the Word or the Son of God Himself. Therefore, in the histories of the saints, the greatest things are the words that God speaks to the saints. Their virtues and deeds are to be praised, and God also wants them, but they are to be placed in the lowest place, like the feet. But the head of the life of the saints is the word of God Himself.
But that everything, as it seems, comes to the opposite of what God promises in the Word, happens through the power of the devil and the weakness of our flesh, which still doubts the promised Word, that it should be eternal and true. As we will hear later, these mighty and rich promises, when God says to Jacob: "I will be with you, I will protect you and keep you" 2c., are contested with great violence.
We, who are not in such danger and hardship that Jacob struggled with, read this thing drowsily and only above. We think it is easy and a small thing; but if we were in his place, we would be much differently minded. For we who believe God in His promises and are redeemed by the blood of Christ, see that with Christians everything is done as if it were vainly lost and impossible, so that man must only be killed with the flesh, and with all wisdom and reason, and must cling to the word alone; as this can also be seen in the holy patriarchs. And he who does not prefer the word, and thinks more of it than of his own counsel and wisdom, yea, even of his own life, may always
And he may become a pagan and an epicurean, for he will never bear fruit or be of use, neither to himself nor to other people. For he will rule things impossible and incomprehensible with his wisdom and counsel; therefore it is lost with him. For this reason, not everything will turn out according to our will and how we have thought it out. This must be learned and considered certain.
So, when we are absolved from sins, we have the Word, which is established and stands firm in the promises of God. But do we not have to suffer much that is contrary to it, and wage great warfare against the devil, death, hell, and our reason or understanding? And this hurts the flesh very much. Nevertheless, God faithfully fulfills His promise to those who believe and wait for Him in patience; as it is written in the Epistle to the Hebrews in the 11th chapter, v. 33. V. 33: "The saints by faith have conquered kingdoms, wrought righteousness, obtained the promise." Thus the patriarch Jacob was in particular need of comfort, both in this misery, and also afterwards, when Laban grieved him severely. But he could not keep the same comfort without a great struggle, even though God gave him clear and certain promises, saying: "I will not leave you until I have done what I have said to you. How the disciples at the time of the Passion forgot the words of Christ and all comfort: He had preached a long sermon to them, as this sermon was described by St. John in three chapters, where he says, Joh. 16, 1: "These things I have spoken to you, that you should not be angry"; when the hour will come 2c. But what use such excellent comfort and admonition had on them was well seen when he was crucified. Then they remembered none of the things which they had heard and seen before, which Christ had spoken and done. But this is held against us, that we may learn what a great thing faith is, that it is not a cold and idle quality or skill, as the papists dream.
Fifth part.
What the apparition, which happened to Jacob, wrought.
V. 16 When Jacob awoke from his sleep, he said, "Surely the Lord is in this place, and I did not know it.
This appearance or vision did not happen to Jacob while he was awake, as the appearances of the saints usually happen, as the Lord appeared to Abraham in Mamre through the angels (Gen. 18, v. 1). These are apparitions of those who are awake, and are more certain than those that happen in dreams. And yet, unless they also have their right relationship, or movement of heart, and faith, they are not right or true.
(137) But of dreams I cannot so easily dispute; for both the godly and the godless have dreams; just as in the pagan histories dreams are described, as of Julius Caesar, Galba, Brutus, Cassius, and others more, who had such dreams that the truth and the deed itself followed afterward, and not only did it come out as the dreams said, but they also understood the dreams when they awoke from sleep. And the same dreams are like those that Pharaoh had in Gen. 41:1 ff. and Nebuchadnezzar in Dan. 2, 1. ff. which are written in the holy scriptures.
For this reason we want to make such a distinction between dreams. Some are worldly or special dreams, that is, those that concern special or public matters. These dreams have their own kind and their own form; therefore they are to be drawn where they belong and where they have their order and place. And we will not speak of these dreams in this place. But some dreams are spoken of in the Scriptures, which belong to the church and to salvation. These are the right dreams to be spoken of in this place.
139) Pharaoh's dream was related to the barren and fertile years; therefore it is a worldly and peculiar dream. So Nebuchadnezzar's dream was also a physical dream and referred to that kingdom. Such dreams are many that God distributes among the nations, as he also gives many other gifts, as it is written in the Acts of the Apostles in chapter 14, v. 17: "He does us good, gives us rain from heaven and fruitful seasons, fills our hearts with food and joy. Thus he divided the kingdoms and crowns among the godly as well as the ungodly.
In general, however, one should notice that worldly dreams are also related to the present situation and must also make such a great impression on the heart that the one who has the dream is completely moved and disturbed. They must not be melancholic dreams that do not rhyme with the matter, of which it is said in the book of Jesus Sirach, chapter 34, v. 4: "What is unclean, how can it be clean? And what is false, how can it be true?" There all dreams are called impure, and whoever believes the same is deceived. And Cato also says: Somnia ne cures etc.: Thou shalt not pay attention to dreams.
But there has always been a dispute about dreams: whether to believe them or not? The false prophets praise their dreams highly; therefore God often forbids that we should not believe them. For if the dream does not correspond to reality, he who believes it is defiled, and the dream is vain and false. Nevertheless, it is known for certain that even wicked ungodly people are given dreams that are true and have a relationship that rhymes with them. They have made some special rules about such dreams. First of all, they should not be uncertain images or thoughts that soon pass away or disappear, but should have their relation to the thing that is present: after that, they should move the heart in such a way that the one who has the dream is frightened and terrified by it; as Daniel says to King Nebuchadnezzar, Dan. 2, 29: "You king
thought on your bed, how it would go after this" 2c. This indicates that the king was anxious and distressed in the dream about the kingdom and how it would fare after him. Therefore, there must be a distress, and after that a very great movement or impression, by which the one who has the dream is moved and awakened.
142 But I do not dispute this, for we must look at the dreams Moses speaks of and pay attention to them, even though he condemns dreams in other places. For thus saith the Lord unto Aaron in the fourth book of Moses, 12 Cap. V. 6, 7, 8: "If there is a prophet of the Lord among you, 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", that is, where someone has to administer the church government, with him I will speak by my word, or by a face, or by a dream. But he says he will speak to Moses in a much different and higher way, not through any preacher or disciple of the prophets, nor in a vision or likeness, nor in a dream: but, I speak, he says, "orally with him." There, nevertheless, God praises His revelation; as, first, He reveals Himself with His word. Secondly, in a vision as in the prophet Isaiah in the 6th Cap. V. 1. ff. a face is described. And thirdly, through a dream.
God praises these three types, but in the prophets, that is, in those who are in the church office, and especially when the dreams refer to the word and rhyme with the word. Care must be taken whether they move the one who has the dream, and whether they are related to it, and whether they are not contrary to the word. And this is as true when the word itself is spoken either in the face or by the voice of those who are watching. As Jacob also certainly has the word and the good; for he has received the blessing, and is called of God to be a patriarch: has been set up bishop and lord, the church and ge-
422 D- vn. 17S-17S. Interpretation of I Genesis 28:16. w. n, eie-eis. 423
God's household, and also to rule his father's house; and this was done by God's word and by the blessing of his father Isaac. Where therefore the foundation is, let the dream also be seen, whether it rhyme with the same foundation or not; let it be seen whether it be stubble or gold that is built upon the foundation, as Paul saith 1 Cor. 3:12.
The foundation of the office of temporal government is laid in the same way. Although the pagans do not have the word, they nevertheless have the cause and the profession by which they are ordained and set to rule and reign in war as well as in peace. If a dream is given to a pagan king or captain, which has its right relationship, that is, which is in harmony with the deed itself and with his thoughts, the same dream should not be considered futile and useless.
145 And for this reason Jacob's dream should be considered true, and that it must have a meaning; for a public appointment of God has gone before, that he is ordained and set for the priesthood and the firstborn, and the right foundation is the promise. But he is troubled about how the whole building is to be set on the foundation and completed in the future, because he encounters so much adversity that it seems as if the whole building is about to fall. Then his heart begins to waver and to doubt the happy progress and the fulfillment of the promise. Therefore God is there, and gives him a very clear dream, which also rhymes with the things that were promised to him, and which has such a meaning, which also agrees with the foundation. Above this, the movement also came, as the text says: "He was afraid", that is, he was moved to reverence, because he saw that the dream rhymed so finely with the foundation.
146. these are right and important dreams, which never go away without effect, as also the word itself does not go away without fruit; and they bring with them the right reason and movement of the heart, which is connected with the reason of the heart.
and at the same time faith is also added, which rhymes with both of them.
(147) But if they are vain and useless dreams, as the false prophets boast of such dreams, let the right rule be observed, whether thy heart also be troubled and moved; though Satan also can work and accomplish such things, yet compare the dream with the word. If your dream is different from the word, know that the dream is false and vain. But this dream, which Jacob had, corresponds very finely with the divine word, which he hears coming down from heaven: "I am the Lord" 2c.
Therefore the wicked err in the interpretation and understanding of dreams, as they also greatly err in interpreting signs and wonders; for they have not heeded the word, yea, they have no word. As it happened to the Anabaptists in Münster, who saw a bow in the clouds and a bloody hand, they took it upon themselves as if it were a sign of the victory they would have, when it threatened them that they would be destroyed, as the end also showed. But they erred in the interpretation, because they had no regard for the reason and calling; for they had no word or authority to wield the sword, since they were not regents according to divine order and calling. If something like this had happened with signs, miracles or dreams when Alexander or Julius Caesar ruled, it would have been easier to interpret that they had God's word and order. Therefore the worldly dreams are also false and futile, which are uncertain and without reason, that is, if it is not a public person or the one in the regiment, and if no movement and no right relationship according to the rule comes to it.
But the dreams concerning the church or religion, which have the word, the right reason and rule, are more certain; as a Christian relies chiefly on his being baptized. Now if the dream agrees with the reason that he is baptized to the star-
424 L- VII. 175-1^. Interpretation of I Genesis 28:16, W. II. SIS-WI. 425
The dream, which serves to strengthen the godly and frighten the wicked, can be accepted without danger. For thus Jacob is also strengthened by this dream, which is related to his blessing. He knows that he is blessed and that God will be his father and his protection and shield, as the word of promise says; but because his heart is troubled and frightened for fear of his brother, who is secretly pursuing him and has threatened to strangle him, the Lord appears to him in such great sadness and speaks to him in a dream. This dream corresponds with the things promised to him, and has the right relationship according to the rule: for the same Lord speaks to him, and speaks the same things that he had heard before in the blessing. It is the same Lord, the same word that he heard in his father's house.
But the conversation Jacob had with God is much more glorious than the one he had with his father. Therefore, when he awoke from his sleep, he marveled and said, "I had thought that the Lord was alone in my father's house; that is why I have heard God's word in my father's church until now, but I also find God in this place. For the same Lord, whom I have praised in my father's house, and of whom I have heard preaching, is here also speaking to me. Yes, this conversation is much more excellent, so that it can be seen that rather in this place is the house of God than in my father's house; and yet this place is situated in the midst of the enemies.
Therefore Jacob learns that the church and congregation of God is also in the midst of the enemies; as it is written in the 110th Psalm v. 2: "Rule among your enemies. This is truly excellent. For that is where the church of God is supposed to be - since we think that there are countless devils. As the place where Jacob sleeps is near Jerusalem, where the Cananites and the power of the devil reigned, that nothing less should have been thought than that there should be the house of GOD. And Jacob thought only thus: If I could remain safe and unharmed here only one night, then I will
I will be satisfied with it; tomorrow morning I will get up and run away. He could not think otherwise than that he slept there in the midst of the enemies, where the prince and god of this world reigned. But behold, "surely the Lord is in this place," he says, "and I knew it not." For I thought there was no God outside the house of my father Isaac, since he is the priest, since the blessing has been given to me: but I now see in truth, and also learn it, that God wonderfully fulfills his promise, in which he said, "This land I will give you." And I now understand that I am to become a master of this land in which I now lie; I could not have thought or hoped in such great terror and sorrow that this would happen. In this way, God comforts Jacob abundantly through this dream, and Jacob is thus miraculously strengthened, since he was previously frightened and moved by the dream, which has had its right relationship according to the rule and has come into agreement with the deed itself. Therefore, it is a real true dream.
152 They also speak about the place Bethel, where he might have been, because it is often mentioned in the prophets and in the whole holy scripture, especially in Hosea; as, Hos. 12, 5: "There he found him at Bethel" 2c. After that the people of Israel always praised and honored him, so that Jeroboam, who was a very wise and prudent man, chose this place to set up the golden calf near Jerusalem, just as he had the other one set up in Dan at midnight, 1 Kings 12:28, 29. 12:28, 29; for these two gods or idols the king, in his wisdom and according to his own understanding, devised and set up, and placed them in the two uttermost parts of the land: and afterward the calves came into Samaria. Now Bethel is in the uttermost parts of the kingdom of Israel, in Ephraim: and the temple of Jerusalem, which Solomon built, was twelve cubits from Bethel, that is, three little miles. Therefore Jeroboam cunningly thought thus: I will set up idolatry in two places, so that
the people in my kingdom may have a certain worship and place in both places; so that they must remain within the land.
He caused such great trouble in a place near Jerusalem, to which place the multitude of the people often ran, and both abandoned the word and the temple of God, even though many of the Israelites despised it. But the prophets had a quarrel with the same idolaters for and for, until the land was utterly destroyed and ruined. The prophets cried out, "Do not go to Gilgal, to Bethel," Hos. 4, 15, Amos 5, 5, "to Beth Aven" (for that is what they called Bethel); for there they sought special services, sacrifices, incense, invocation or prayer, only so that the temple and service at Jerusalem would be despised, of which God had said, "Here I will dwell," 2c., 2 Chron. 7, 16.
They defended their idolatry with a wonderful appearance of holiness. For they knew how to boast that in this place such a glorious appearance had happened to the patriarch Jacob; here the ladder had been seen; in this place God had spoken to Jacob and not to Jerusalem. Therefore the prophets, especially Hosea, spoke strongly against it and condemned this idolatry. But they did nothing with it; just as we cannot do much with the adversaries. When we so often and so clearly impress upon the people the doctrine of faith, that it alone makes them righteous, then the adversaries also cast before us their Bethaven, their church, the reputation of the fathers; which is truly no small challenge, by which many people are led away from the right knowledge and love of the gospel.
But Bethel means just as much as when one says, the house of God, God dwells here, God's house, God. The great glorious title and the excellent name moved the people exceedingly, that they said: You see that this was done in truth, which Moses himself testified; this place is the right Bethel and GOD's
Jerusalem is not the right place for worship, for here God appeared and spoke to Jacob. Therefore he is to be worshipped here, as Jacob worshipped him and made a vow that he would worship there and give tithes to God. This was a great trouble, and the prophets, especially Hosea, complain about it very much. We have no such thing in the papacy, which would have such a great appearance.
But almost all they that have interpreted this book are contrary to this understanding, and say that this place Bethel is Jerusalem, and the temple itself. Just as they say of Mount Moriah, mentioned in chapter 22, that this place is Bethel, where Shem and the other fathers worshipped and sacrificed, and where the temple was built. So that before the patriarch Jacob there was Bethel and the house of God, where the fathers worshipped and sacrificed, when Abraham wanted to sacrifice his son Isaac: and there is no doubt about it, that this place was appointed for the congregation to come together there for the service. But that this place should be the city of Jerusalem itself, they will not easily persuade me; and as the histories and prophets indicate, this place was situated outside Jerusalem, and is distant from the city about twelve milestones. Lyra cites two verses containing eight names of the city of Jerusalem, which read thus:
Solyma, Luza, Bethel, Hierosolyma, Hie- bus, Helia,
Urbs sacra Jerusalem dicitur atque Salem.
157 But I still doubt the two names Luza and Bethel, and this is my opinion of this disputation. The changes of the cities are wonderful and various. And if the opinion of those is true, who assign this name to the city Jerusalem, then I will admit that this city was called Bethel for a time; but nevertheless that it did not keep this name, but that it was put on the city Jerusalem, or else,
that it was not called by its proper name, but by the common name. For the description of the places in Joshua contradicts this, which Cap. 8. v. 1. 9. indicates that Ai and Bethel were cities, located near Jerusalem, where this city Bethel remained until the time of Joshua; and it can be seen that it was a small spot near the city of Ai; as it is said above (Gen. 13, 3.) that Abraham was located between Bethel and Ai.
(158) Where Jacob called the city of Jerusalem Bethel, I say that he did it so that it would be a common name and not a proper name. As if he wanted to say: God dwells here. Otherwise, I cannot reconcile or rhyme the opinion of others with the prophets. The histories in the book of Judges and Joshua also agree that Mount Moriah was a place of Bethel, so that it also rhymes with Jacob's words when he says: "Surely God dwells here. Otherwise it is certain that the names of the cities are changed in various ways and often.
But I let that drive. I would like to think that this place should be Mount Calvary. And even if these thoughts are not so certain and constant, they are still godly, as in which place the Lord himself slept. And it is said that in the same place there was also the tree of whose fruit Adam and Eve were forbidden to eat. Therefore God willed that there Christ should be crucified and die; and the place where Jacob saw the ladder should be the very place where Christ, the right-hand Jacob, slept in the grave and rose again, and where the angels descended and ascended. So this place should rightly and truly be called Bethel. But this is only an imagination; and while such thoughts are not true, yet it is without all danger to have them, and is no danger at all, if we have not certain names of places. Jerusalem and Bethel were three miles apart in the time of Abraham and Joshua: whether the proper names are
Whether they have been changed into common names or not is of little importance. The eight names that Lyra lists mean the same thing, because there the Lord was seen in such a vision that one could feel his peace.
But we will leave this to the grammarians. It is enough for us to know that Jacob is strengthened here in the faith of the divine promise, that he has seen the same Lord and God here, has heard the same word, and has seen the same church and congregation in sleep that he saw at home, even though he alone is here and no one else; so that we may learn that the church and congregation of God is there, where the word is taught and heard, whether in the midst of Turkey, or in the papacy, or even in hell. For it is the word of God that makes the church; it is the Lord over all places: in whichever place the same is heard, where baptism, the sacrament of the altar, and absolution are administered, you should certainly take it for that, conclude, and say: Here is surely the house of God, here is heaven open. But as the Word is not bound to any place, so the Church is not bound to any place. One should not say: The pope is in Rome, therefore the church is also there; but where God speaks, where the ladder of Jacob is, where the angels ascend and descend, there is the church, there the kingdom of heaven is opened.
V.17. And he was afraid, saying, How holy is this place! Here is nothing else but the house of God, and here is the gate of heaven.
This is a very wonderful speech, the like of which is not found in all the Scriptures, neither in the Old nor in the New Testament. For this place is called God's house and the gate of heaven, which is said in this place alone and in no other place. And this is nothing else, but to call the kingdom of heaven and heaven itself. For God's house is such a place where God dwells. But where does God dwell? Is it not true that he dwells in heaven? For this reason he sets the earth in the heavens and the heavens in the earth, and binds the two together as follows
together. He puts the heavenly dwelling and the kingdom of God in the place of the land, and says: Here is the kingdom of heaven, here is the gate of heaven, where the way goes to heaven and where one goes out of the house of God. For he makes a distinction between heaven and earth, that is, between the present life and the life to come; for he promises himself, after this life, eternal life and the kingdom of heaven, which is begun in this present life. Yes, Jacob feels that he is already in the kingdom of heaven and lives in it. Therefore, the prophets have undoubtedly taken many excellent revelations from this speech. The promises in the prophet Daniel and in other places, where Jerusalem is compared with the kingdom of heaven, came out of this. For thus it is written in Dan. 8, 10: "And it grew up unto the host of heaven, and cast down some of them, and from the stars to the earth, and trod them down." There nothing else is meant than the church and the teachers and listeners in it.
162. After this, the true church is described here, what it is and where it is. For where God dwells, there is the church, and nowhere else. For the church is God's house and the gate of heaven, where the entrance is to eternal life, and where one moves from this temporal life to the heavenly life; but where God has not spoken or dwelt, there has never been a church.
Today we have a great dispute with the very damned people, the papists, about the church, which name and title they ascribe to themselves with great defiance, and boast that the church is with them, and the same in their doctrine and ceremonies. But although we confess that they have a church, for they have baptism, absolution, the text of the gospel, and there are also many godly people among them, yet if they want the pope and their great church ceremonies to be the church, we will by no means admit this to them, and hold this text against them. The House of God and the Church of God is One Thing, as Christ John 14:23.
says: "He who loves me will keep my word, and my Father will love him, and we will come to him and make our abode with him." There must be God's word and that must be loved; for God does not make a dwelling with us unless we have His word. If the Church is to be God's house, it must also have God's Word, and that in this house God alone is the Father of the house.
But we do not accept this addition of the papists who cry out: You have from us the keys, the sacrament of the altar, the profession and the office, which are the right signs to recognize the true church. But there is still one thing lacking, they say, namely, that you do not want to consider and recognize the pope and his cardinals as the church. This is now the dispute between us and the papists. We do not want to admit the enemy next to the father of the house; for Christ and Satan cannot rule One House at the same time. For "how does Christ agree with Belial?" 2 Cor. 6, 15. If then we are to honor the pope, we must deny Christ; for he suffers not that Satan should reign in his house. If we want to have a church, it must not be tainted and mixed with any doctrine of the devil. The papist doctrines of men, however, are ungodly and contrary to the Word of God; for the sake of which Word God alone wants to make a dwelling among us. Therefore, one should flee from such human doctrines and beware of them, for Belial and Christ cannot be masters and fathers in one house at the same time.
Therefore, this text and others like it should be diligently remembered, so that we may learn from it that the pope and his followers are not the church. But if they reproach us: If they have baptism and the Lord's Supper, 2c., I answer thus: Those who have the pure Word and baptism belong to us and to the true church; but those who have the church trappings of human statutes with them are not the church. Though they have baptism and the text of the gospel, they have it in vain. For Christ does not agree with Belial. For the bed is too narrow,
432 D. vn, 1W-1N. Interpretation of Genesis 28, 17. W. n. sso-esL 433
so that the one falls out; and the coat is too short, it cannot cover them both, as Isa. 28, 20. says: "The bed is so narrow that nothing is left; and the cover so short that one must nestle in it" 2c.
Now they deal only with the fact that they want to introduce and defend their abominations. Therefore one should always reproach them again, as it is written in the first book of the kings at the 18th Cap. V. 21, where Elijah says: "How long do you linger on both sides? If the LORD is God, walk after him; but if Baal, walk after him." The Lord and Baal do not agree, but Ahab was eager to unite them: he wanted to serve God with the pure word, and yet he also wanted to mix in the statutes of men. Now, the things that are directly opposed to each other cannot exist at the same time, but one always cancels out the other.
Therefore Jacob says, "This place where I sleep is the house and church of God. Here God Himself has set up a pulpit, and he is the first to preach about the descendants, and that the church should last and endure forever; but Jacob, with the descendants in his loins, is the hearer and the angels in heaven. For where there is only one person who hears the word, together with the angels who are also present, that is enough. He now describes the glory of this church very magnificently, namely, that there is the gate and the entrance to the kingdom of heaven. For this is how God leads and governs us, so that everywhere here on earth, where He speaks to us, the door to the kingdom of heaven is open. This is truly a great comfort; where we only hear the word and are baptized, we enter into eternal life.
168) Where is this place found? Answer: Here on earth, where the ladder stands that touches heaven, where the angels descend and ascend again while Jacob sleeps. It is a bodily place; but one ascends there into heaven without an earthly ladder, without wings and feathers. So faith says: I go to the place where the word is taught, where the sacrament and baptism are administered; and everything that is there
Happens before my eyes, in the fleshly place, are vain heavenly, divine words and works; the place is not earth or land alone, but is something greater and more glorious, namely, the kingdom of God and the gate of heaven. Hic itur ad astra: Here you go to the stars, as the poet says. You must not run to St. Jacob, or crawl into a corner, or otherwise move into a monastery. Beware and do not seek a new and foolish entrance to heaven, but look with faith to the place where the Word and the Sacraments are; there direct your walk, where the Word resounds and the Sacraments are administered, and there inscribe the title: The Gate of God or of Heaven. Let this be done either in the church, where the congregation comes together, or in the chamber, when we comfort and raise up the sick; or when we absolve him who sits with us at table: there is the gate of heaven. As Christ says Matth. 18, 20: "Where two or three are gathered together in my name, there am I in the midst of them." There is the house of God and the gate of heaven through the whole world, where only the word together with the sacraments is taught purely and cleanly.
169. But we should not look at the outward place with bodily eyes alone, as unreasoning animals do; nor should we think that the word is only a vain sound, ringing only outwardly in the ears. It is indeed a human voice, and he who speaks the word is also a man; the church is built of stone and wood, and our church, if one does not meet in it, is not a temple or church of God; unless it is called so (relatively). But if one preaches in it, administers the sacraments, ordains and confirms the ministers to the teaching office, then you should say: There is God's house and the gate of heaven; for God speaks there, as St. Peter says 1 Ep. 4, 11: "If anyone speaks, he speaks as God's word. If anyone has an office, that he may do it as of the ability which God gives."
170 But the blindness and lack of understanding of our hearts is like a dark cloud before our eyes, so that we cannot see the great glory of the world.
434 D. vn. I8S-IS7. Interpretation of Genesis 28:17. w. n, "SL-SSS. 435
cannot see. It is truly a great glory and majesty to say: This is God's word. I hear the voice of a man; I see human gestures; bread and wine in the Lord's Supper are bodily things; in the ordination of the ministers, men, being flesh and blood, lay hands on the ministers; in baptism the water is water: for thus and not otherwise does the flesh judge of all these things. But if you look at this addition with spiritual eyes, namely, what word it is that is spoken and heard there; not a man's word (for if it is a man's word, the devil speaks it), but God's word: then you will understand that it is God's house and the gate of heaven. The wooden house or the land itself does not deserve this name; but the land or place where one hears God's word sounding is God's land, not of the Creator, but of Him who governs His Church, who leads His saints in such a way that they may enter the Kingdom of Heaven. So, the water that is drawn in baptism and poured over the child is also water, not of the Creator, but of God the Savior.
(171) "But I see another law in my members, which is contrary to faith," Rom. 7:23. For I know well that these things are true, and yet I cannot agree with them so surely and with full confidence: I cannot believe as much and as strongly as I would like. So it is truly about me. Yes, even the angels themselves cannot comprehend and sufficiently see through what a great thing this is that is spoken of and said here, so that they cannot get tired of looking at it and contemplating it. But I wish that I could grasp it as much as I would like to now. But the same cannot happen; for flesh and blood, together with the heavy burden, and sin, which has taken hold of us, always contends against it; of which sin it is written in the epistle to the Hebrews in chapter 12, v. 1, that it always clings to us and makes us sluggish. It oppresses the spirit, which would like to grasp this and draw fully from it, that it might become drunk with it: but it must be satisfied with a little.
only that the tongue may be refreshed and cooled.
172. But we must get used to the fact that we can make this addition, which in this place Jacob and the angels in heaven make; for the flesh directs its eyes only to the water, bread and wine, and to the land where Jacob slept. But the spirit shall see the water, the hand, and the word of God, and God in the water. The flesh sees so sharply that it can judge that water is water, and that it excludes God, as the Sacramentists and Anabaptists do. Therefore one should learn, against the sight of the flesh, that it is not a bad word and only a vain sound that only rings in the ears, but that it is a word of the Creator of heaven and earth. So the laying on of hands is not a human ordinance, but God makes and ordains the servants; and it is not the priest who absolves you, but the mouth and hand of the servant is the mouth and hand of God.
Therefore, we should recognize and esteem this immeasurable honor and glory of God, through which He reveals Himself to us in His Church. For the church is not such a house in which he creates, as he created everything from nothing in the beginning; but in it he speaks to us, dwells with us, feeds us and provides for us, we sleep or we watch. But how many are there who believe this? It is a true thing, and a very great word, in which the angels in heaven delight, and when they hear it, they become joyful and glad about it, for the sake of this knowledge of the church, and yet they cannot get tired of looking at it, contemplating it, and marveling at it. For the church understands God in itself, who walks with us and dwells with us, so that He makes us alive, preserves us and heals us, and through such attendance He works that in this life is the house of God and the gate of heaven.
These are truly immeasurable and wonderful things; therefore we should learn to magnify the honor and glory of the church according to its dignity and think much of it.
We are not to disparage them, nor are we to put the right worthiness of the church in such shameful foolish things, which are of no value; as the church robbers, the papists, are wont to do, who make themselves believe that the church is a bodily assembly, consisting in drink, food and clothing 2c. But there is a great difference between the things that the papists boast of and the bodily things that we have. For those were accepted and used against God, and not in honor of God or according to God's word. Therefore, their church is only a vain hypocrisy, and that they dream something of it. It is a false pretense. On the other hand, it is a very great thing that Jacob so actually indicates that there is God's house, where God dwells with us, since we are the household, yes, the sons and daughters, and he is our Father, who speaks with us, deals with us, and works the same in the most intimate way', and that the church is the gate of heaven. For this reason he dwells with us, that we may enter into the kingdom of heaven, and, what is most delightful, he came first and appeared to us on the ladder, descending and having fellowship with us, speaking and working in us.
So the church is made and established among the people, when God dwells among men, to the end that there may be a gate of heaven and that we may pass from this earthly life into the eternal and heavenly life. Who can be sufficiently astonished or understand that God dwells with men? Yes, this is the New Jerusalem, which descends from God out of heaven and has the clarity of God, 2c. as it is written in the Revelation of John in the 21st Cap. V. 2.
176 And this is the true description of the church, what it is according to its nature, namely, that one says: The church is such a place or people, where God dwells, because he wants to make that we may enter the kingdom of heaven; for it is a gate of heaven. And from this it follows very finely that for this reason nothing should be done in the church.
Only what God does can be heard or seen, as St. Peter says in 1 Epist. 4, v. 11: "If anyone speaks, he speaks as the word of God. But if I am uncertain of the word or of the divine power, I should keep silent. But as often as I administer my ministry, that is, baptize or absolve, I should be certain that my work is not mine, but God's, who works through me. Baptism is an effect of God, for it is not mine, even though I lend my hands and mouth as instruments. So, when I absolve you, or call you to the church office and lay hands on you, you shall not doubt that it is done from the ability that God gives; as the saying of Peter goes. And so this is the correct description of the church, that it is a dwelling place of God on earth; not that we should remain on earth, but for this reason the sacraments are administered, for this reason the word is preached, that we are led into the kingdom of heaven and go to heaven through the church.
177 Jacob saw it, and his descendants saw it, and we also see it, and all who are now the Church, or shall become the Church after us, namely, that it is God's house, which leads us from earth to heaven. And the Church has its place in the temple, in the school, in the home, in the bedchamber. Where two or three come together in the name of Christ, God dwells, Matth. 18, 20. yes, when someone talks to himself and contemplates God's word, God is there with the angels, and works and speaks in such a way that the door to the kingdom of heaven is open there.
But God does not dwell in the statutes of men, for He does not speak there. For one must always see to it that Jacob hears God speak and work. These are the right works that belong to the church and that lead us into the kingdom of heaven. But the papal church is not the kingdom of heaven, for it seeks only to have gold, silver, kingdoms, and the crowns of this world. These are her keys: what you will bind on earth, that is where you will depose the kings and crowns of this world.
You will take kingdoms by force 2c. There is the right way to hell. Therefore, with the patriarch Jacob, let us not hear the voice of the pope or the statutes of men, but the word of God. For when he speaks, then the way and the gate of heaven are open.
Sixth part.
How Jacob aligns a stone, anoints it and makes a vow.
V. 18, 19: And Jacob rose up early in the morning, and took the stone which he had laid for his head, and set it up for a pillar, and poured oil upon it, and called the name of the place Bethel: for the name of the city was Lus.
The Hebrew word mazebah, in Latin in statuam, sive erectionem, that is: He set up the stone, is just the same word, so in the 2nd Psalm V. 2. also stands, since one reads in the Latin text: Adstiterunt reges terrae: "The kings of the land rebel." He set up the stone that it should stand and not lie down, as an altar or pillar is wont to stand. But whether Jacob slept in the city of Lus or outside the city in the field, I cannot say for sure. Some want to have, he should have slept in the field, the others want, he should have lain in the city of Lus; as it can be seen that almost the text reads thus.
180 But Bethel is the name of the place that was called Moriah above, and has had this name from the beginning, that it was called the house of God. Therefore, it is quite plausible that it was often destroyed by the devil and also often rebuilt. For there is always a constant war between God and the devil: now God overthrows the devil and drives him away, then the devil comes again, and if the doctrine is falsified, he sets a murderer's pit in the place of the church, and defiles the place where the temple of God is. In the time of David, Arafna the Jebusite had this place, and had built a barn or threshing floor there, where he milled the wheat; which is why the devil has made it a place of worship.
The devil's activity was done out of hatred and contempt for this place, as he had defiled it many times before. But David bought the same place after the great death that had taken place among the people, and there he built a temple or altar and sacrificed to the Lord, because he had been heard; as it is written in the 2nd book of Samuel, chapter 24, v. 21. V. 21. For I consider that it was the place where Jacob slept; and God especially loved that place for the fathers' sake, for Shem's sake, who preached and did miraculous signs there, and for the sake of others before and after Shem, as Abraham, Isaac, Jacob, and for Christ's sake.
But the devil is a proud and hopeful spirit, therefore he likes to take the holy and pure places, as this place was. As the words of Jacob also testify, when he says: This must be a holy place. As if to say, Moriah is a holy place for the sake of God, who is glorious and holy, who has had and still has his worship in this place. And for this reason he called this place Bethel, which was called Moriah before, because God revealed himself there.
In the middle ages, while Jacob dwelt in Egypt with his household, and also afterward all the time of the judges, the heathen and the devil had this place, until David set it up again, and Solomon built the temple there. Although it may have happened that this very place, where Jacob lay and slept, was utterly desolate and destroyed; for Hosea and the book of Judges publicly state that the city of Bethel of Jerusalem was twelve stones high. Now where Moriah was the place where Jacob slept, it lost that name, and afterward there was another place called Bethel. Although I understand the word Bethel to be a generic word, in German. God dwells here.
Where did he get the oil that he poured on the stone? Answer: Where there had been a place like this.
the text indicates, he could easily find people from whom he bought it. By pouring the oil on it, he did not mean to indicate anything else than that he had made this place suitable and consecrated it to be a house and dwelling place of God, so that the Lord spoke there and the angels were his listeners. Since there were no people there to hear and recognize it, he thought that when he returned from Mesopotamia he would erect a church or altar there and praise and glorify this glorious and glorious manifestation of God. The oil means the anointing and consecration, so that the kings and priests were anointed, likewise also the vessels and clothes, so that they would be separated from the worldly use and consecrated to the holy use. Hence it came about that our apes in the papacy also used oil, but without God's word. Jacob, however, did not choose this place for himself, but came there by chance and heard God's word there.
184 Therefore the place was consecrated by God Himself, Who was pleased to dwell there. Therefore Jacob proclaims that this place is holy. And so that he might leave his testimony to his descendants, he pours oil on top of it and promises that he will consecrate the place to the house of God when he has happily completed his pilgrimage. He was not induced to do this by his own initiative, nor by the advice of men, but because he was afraid there, that is, because he served God in the holy place for the sake of the word of the Lord, which he had heard there. I will leave aside the allegory or secret interpretation of the spiritual consecration.
V. 20-22. And Jacob made a vow, saying, If God be with me, and keep me in the way that I go, and give me bread to eat, and raiment to put on, and bring me home in peace unto my father; then shall the LORD be my God; and the
this stone, which I have set up for a mark, shall become a house of God; and all that thou shalt give me I will tithe unto thee.
The last part of this chapter is about the vow Jacob made, which Lyra disputes at length. First of all, it is asked why the very holy patriarch doubts, or at least speaks, as one who doubts is wont to speak: "If God will give me bread to eat, where he will bring me home to my father in peace" 2c. For should he not have considered it completely certain and true, since he had received the promise that he would have all these things and that he would never lack anything? for God, who promised him children and descendants, cannot lie. If he is to become a father of many nations, he must live, for those who have died cannot be or become parents. If he is to live, he must also have food and other necessities of life. But why does he now speak thus, as if he doubted all this? After all, he was strengthened and confirmed by the glorious appearance, since God repeated the promise and said: "I will not leave you until I do all that I have spoken to you. Where then does this great doubt come from after such certain promises of God?
I will leave aside that which is too high and could be cited here, and will remain with that which is low. For I have often said above and in other places that I am well pleased and that it is also useful and beneficial for us to hear the weakness of the saints; for such examples of the weakness of the saints are more necessary to us and bring more comfort than the examples of the great and excellent strength and other virtues that the saints have had; just as I cannot be much improved by David slaying Goliath the bear and the lion 2c.
For in such chivalrous deeds I cannot follow him, since such surpasses all my powers and thoughts. For by such examples of great deeds I am praised by the saints for their
The saints' strength and great power, which they had as valiant heroes, do not concern us, for they are too high for us to reach and follow them in. But when the examples of the weakness, the sins, the terror and temptation that the saints had are held up to us, as when I read the lamentations, the sighing, the terror and trembling that David had, it straightens me beyond measure and gives me great comfort. For there I see how they did not perish or perish in their sorrow and terror, but how they were lifted up and comforted with the promises they had received: from this I conclude that I also should not despair. For when they are in the battle with hell, and are also terrified in conscience, and have to struggle with it, they are thus minded, and also speak thus, as if they had no promise at all; and yet at last they are preserved by the word, so that they do not fall away altogether.
For look at Paul, who says of himself in 1 Cor. 2:3, "I was with you in weakness, and in fear, and in great trembling." Item 2 Cor. 7:5: "Outward strife, inward fear." So how do you speak, Paul? Is this fitting for such a chosen armor-bearer, who has the promise that he shall bear the name of Christ before the Gentiles? Where are you going now, dear Paul, to the dungeon of hell, terror and despair? Where shall we stay, if you doubt and almost despair of your certain calling? But this is how it must be with even the greatest saints. For the divine promises are not given in such a way as to make us secure, but as St. Paul says in 2 Cor. 12:7: "I have been given a stake in the flesh, even the angel of Satan, which smiteth me with fists." Why is that? Answer: "So that I do not exaggerate" the great gifts, grace and mercy of God.
For this reason, God sends His own such struggles, challenges, and disputes, so that we may understand and keep the promises of God more and more clearly and surely from day to day; which could not happen if the saints were always so valiant.
They would be sure and lose the promises and all hope. Therefore they must be tempted, that they may keep faith and hope, and wait for the promise. And from this we are corrected and comforted, when we see that the patriarchs and prophets were like us, that they were tempted with weakness and doubt, and came to the point that they should have despaired and lost faith.
What can be more useful and comforting to us than the example of Peter, who walked on the water to come to Jesus, Matth. 14, 29. And at first, when he stepped out of the ship, he walked on the water, that he might come to Jesus, as the evangelist says; he walked with a great tempest, with a strong courage and a certain spirit, because he knew that Christ was there, and had the word and the promise in his mouth at his request, when he had said to the Lord, "If it is you, let me come to you on the water," Matth. 14, 28. 14:28 But soon, when a little wind arose, his courage failed him, and he began to sink. How now? Where has the great courage and spirit gone? Why do you doubt, dear Peter? But it pleased the Lord Christ that Peter should be tempted in this way; for if he had not been tempted, he would have become proud and puffed up. Now it is better to be tempted than to become proud and puffed up; for thus one keeps the promise and thus we learn to understand the groaning of the saints. As, in the 6th Psalm v. 1: "Oh, Lord, do not punish me in your wrath" 2c. For David was also such a great man that God gave him the testimony and said 1 Sam. 13, 14: "I have found David the son of Jesse, a man after my own heart, who shall do all my will"; and yet he prays like this and struggles with the heavy temptations of unbelief and despair.
So we also are called, and have such promises, which are much clearer and more glorious than the fathers had. As St. Peter praises this saving grace when he says, 2 Epist. 1, v. 19: "We have a firm prophetic word, and you do well to
as a light that shines in a dark place". Grace and eternal life are promised and offered to us much more gloriously than to them. For the Son has come and all promises have been fulfilled. We hear the Son Himself, we have the Sacraments, absolution, and the Gospel proclaims to us day and night, saying: You are holy, your sins are forgiven, you are blessed 2c. But what do we do? We still tremble and lie in our weakness while this life lasts. But why are we not awakened by the example of the patriarchs, who fully believed? Answer: They were also weak, as we are; though we have richer promises than they. But so it goes, as the word of God says, so it was said to Paul, 2 Cor. 12, 9: "My power is mighty in the weak." For otherwise God could not keep and fulfill His promise in us, where He did not kill in us the coarse, hopeful and sure flesh.
192) Just to this end, the example of Isaac and Rebecca was held up to us above (Gen. 27, 45. Cap. 28, 1. 2.), who were also afraid and had to send their son into misery because of fear, which was against the promise and the blessing that was given to them: but they were not allowed to tempt God and put the son in danger without cause, although the promises were firm and certain. For so I also have been absolved by the word, have used the sacrament of the altar. Shall I then say, I will not work, I will sit idle; if I live, I shall live? 2c. That would be tempting God; yes, you should use the means and goods that God has given you by His grace. You shall govern, work, and seek to have your food, so that you may not tempt God. Thou shalt not put thyself in danger, thou shalt not go into the Elbe, and leave the bridge and despise it, because thou hast the promise that God will not leave thee. For so Isaac and Rebekah also would not tempt the LORD, but because they had a certain promise
If they have no hope, they nevertheless follow the advice that God has given them, for God fulfills His promise through certain means. One should not say with the loose enthusiasts (who think that everything is provided beforehand): If I am provided, I will be saved; if not, I must be damned. If I am to die, it will not help me if I wait for my body and take good care of my life; if I am to be taught, I may well be without books 2c. But God did not give His promise in such an order. For it is said in Romans 8: "But whom He has ordained, them He has also called; and whom He has called, them He has also justified" 2c. He does not want to fulfill the end of his promise without means, but he wants to do it by means; he has given us the creatures, of which the Christians are to use until we come to the end of the divine promise; like Jacob, who has many promises, but nevertheless uses the place, time and person.
I say this, then, as an example, so that one might excuse the very holy patriarch for not wanting to tempt God. But I do not want to excuse him, nor other saints, as if they had never doubted or sinned; for it is a salutary and very comforting example for us, and much more pleasant than if the great chivalrous deeds of Samson or David were held up to us, of which they had no promise, but for which they had a certain chivalrous spirit of faith.
194 Now we must also speak of the vows Jacob made. For the papists cite this text and use it against us, who punish and reject their monastic vows. Jacob, they say, made a vow and kept it; therefore it follows that whoever makes a vow is also obliged to keep it. They also cite Deut. 30:3, where Moses says: "If any man vow a vow unto the Lord, or swear an oath to bind up his soul, he shall not weaken his word, but shall do according to all that proceeded out of his mouth. Item Deut. 5
23:21, 22: "If you make a vow to the LORD your God, you shall not forsake keeping it, for the LORD your God will require it of you, and it will be sin for you. If you let the vow go, it will not be a sin to you" 2c. The monks cite these and many other sayings and examples against us, so that they may confirm the abomination of their vows.
But that we may refute their abominations and their errors, let this rule first be diligently remembered, namely, that justification, forgiveness of sin, grace, or mercy, is the first and, as it were, the right cornerstone; and this comes simply from pure grace, and can by no means be acquired by works. We should always keep this rule in mind, that we are justified neither by works nor by the law, but without merit, so that God's grace precedes all our works and merit. As it is written in the prophet Isaiah Cap. 65, 1: "I am found of them that sought me not." This shall be the cornerstone, and God shall be the beginning of our blessedness, who reveals Himself to us, that we may learn to know Him. This is the main point and the reason that is held out to us in all of Scripture.
The very first thing is God's word itself, just as the creatures themselves are the oral word, through which all Gentiles should know God, as St. Paul says Rom. 1:19 ff. There must be something, either the Word or some other action, that precedes and moves us, and this first movement must come from God. That is certain: The person becomes pleasant at first. Yes, I say, it becomes pleasing through the grace that justifies, and through the gifts of the Holy Spirit, through which man recognizes God that he is such a Savior. This is the first grace, since we do nothing, but only suffer: we hear that God speaks his word, and feel that he works in us through the oral word and the sacraments, so that he awakens in us the knowledge that we learn to know him.
197 If then this is certain and first, the other proposition follows, namely, that good works are of necessity.
for other things are nothing but thanksgiving, and that by it God is to be praised; no matter what works they may be, alms, or vows, or sufferings, or finally even death itself: all of these are to be counted among the sacrifice of thanksgiving. For we cannot give anything to God, nor can we earn or bring about that our persons become righteous. Now the monastic vows are only external works; for I and all monks vow to God chastity, poverty 2c. But why do we do this? Answer: Because we want to earn forgiveness of sin and thereby become blessed. Therefore, such vows are contrary to the article of justification as the most shameful abominations and blasphemies; and all monastic vows are ungodly, so that God's glory is robbed.
198. for the monks are among the number of those who seek God, whom God rejects and condemns, and on the other hand says through the prophet Isaiah Cap. 65, 1. thus: "I am found of those who did not seek me. Item: Take away your sacrifices and eat them, I will not have your sacrifices, I ask nothing of your vows: "Do you mean that I will eat ox meat?" 2c., as it is written in the 50th Psalm v. 13. and in the prophet Isaiah at the 66th chapter v. 1.: "What house then is this that ye will build me?" 2c. Where did I dwell before I made heaven and earth? But this I have said unto you, Hear my voice; let all the people of Judah hear the word of the Lord: let my word be with you, that I may be the beginning of your salvation. For I am found of them that sought me not: that thou mayest know what is justification without merit, or remission of sins, that the person may be acceptable unto God, not for any work whatsoever. How the Jews of today strive and mortify themselves exceedingly, that they may find favor with God and appease the wrath of God; but they accomplish nothing thereby. That is now certain and constant enough.
Therefore, there is a great difference between Jacob's vow and the monastic vows. The vow that Jacob made
than is not a vow of justification or forgiveness of sins; indeed, unless the person were first made pleasant and a child of God by the forgiveness of sins, he would not be justified by the vow, and what is more, he would not make a vow. The vow does not make a tree, just as the fruit of the tree is not the tree; but the vow is a fruit of faith.
200. So now we reject and condemn everywhere the monastic vows and all sacrifices, even those prescribed in the Law and Moses. For of the same God also says: I will not have your sacrifices. Ei, why that? Answer: You want to make the figure of hysteron proteron out of me; you want to turn the hindmost to me first; you want to seek and reconcile me with your sacrifice. In short, I do not want to suffer that you should do something to reconcile me with it; but recognize me for the justifier and the one who gives you everything out of grace. Then your work will please me, if it is done either for my thanksgiving or for the benefit and good example of your neighbor. But if you want to feed me with ox or goat meat, or otherwise with your sacrifice, it will be in vain and in vain; for I will not eat your flesh, I will not accept your sacrifice and worship, so that you may seek and deserve that I should bestow my grace on you. For grace shall be without merit and in vain, else it is not called (gratia) grace.
201. Then I will accept your worship, your burnt offerings and other sacrifices, because you do not sacrifice to me for the sake of making atonement for me, but because you recognize me as the one who shows you mercy and makes you righteous, and who has given you everything by grace, without merit and for free. So I will accept your sacrifices as thanksgiving, and that I may be praised thereby; as St. Paul Rom. 1, 21. says of the Gentiles: "Because they knew that there is a God, yet they did not praise Him as a God." God revealed it to them and gave it to them, but when they should have thanked and praised Him, they did another thing, namely, that "they are in their thou-".
The people have become vain, and their incomprehensible hearts have been darkened" 2c.
The first gift is to know God, which is to be followed by thanksgiving and praise; but they have become fools in their counsel, and have made for themselves other idolatrous gods, to whom they give and sacrifice, and from whom they will neither take nor receive anything. That is, to make an idol and forsake the right true God, and to praise themselves and not God. For they think thus: God will give me eternal life because of my merit, because of my cap and other works. This is an abominable blasphemy against God.
203 This text shows that Jacob did not make such a foolish and ungodly vow, but it was a vow of thanksgiving; for he says: "If God will bring me home in peace" 2c. As if he wanted to say: I want to commit myself to this now, which I owe, and I also want to keep and pay the same when I come home again. What should it be? Answer: I want to build a school and a church there, and to cultivate and maintain them I will give a tithe of oxen, goats, apples, and a tenth of milk and butter. God has no need of all this, for he does not eat bread or drink wine, as the 50th Psalm v. 13 says: "Do you think that I will eat ox meat?" 2c. What then doest thou? Answer: Jacob is already righteous, so he does not vow to make atonement for God, but to thank and praise God for leading him away and bringing him back according to the promise. But who will take the tithe? Answer: The angels, the sun and the moon will not take it, but he will do the glorious and excellent work of preserving the ministry of preaching with it, so that schools and churches may be founded from it, where the prophets and the prophets' children may be preserved and fed, who otherwise must suffer hunger and thirst, who are naked, poor and miserable.
204 As one can see today, how there are so few of them who take such poverty and misery to heart, and how they are so few in number.
Evilly and unfaithfully, those who are rich and have money and good things in abundance give or contribute to the education and teaching of the youth who are to take the place of those who now administer the teaching ministry.
Therefore, it pleased me very much that the Serene Lord and Prince, Duke Henry of Saxony, who took the place of his brother, Duke George, after his death, said and ordered in particular that honest salaries should be paid to the schools and churches; for these were his words: I must nevertheless give my priests food and drink. But there are almost few of them, be they princes or other common people, who speak such praiseworthy words or follow such an example. Therefore, the schools and churches are in great danger, since there will soon be a lack of such people to nourish and maintain the schools and churches.
206 Therefore this vow, which Jacob made, is not only highly praiseworthy, but also very necessary. And so Moses is to be understood when he says Deut. 23, 21: "If you make a vow to the LORD your God, you shall not forsake to keep it. What does GOD mean by vowing, or whom does he call when he says, "To the LORD your GOD"? Answer: It is called tithing to the disciples, children and wives of the prophets, who are wretched, poor and needy; they are to be fed and maintained from the tithes given to GOD; by this GOD is fed. For what you will give, says GOD, to the children of the priests and prophets, through whom the teaching is spread, you shall think it is given to me; not that I will make you righteous for the sake of the work, but I will accept it as a thanksgiving and thank-offering for having made you righteous and also blessed you in the temporal, and also will bless you more henceforth, where you will help the poor children of the prophets, feed them and sustain them.
It is a great thing that the Scriptures in Moses, in the Books of Solomon and in the Psalms repeat so often: If thou shalt give
If you make a vow to the Lord, you shall not forsake keeping it. And the same commandment applies most of all to priests, so that the ministry of preaching may be preserved. If you vow or promise to protect and preserve the schools, see that you also keep it. And Christ also says Matth. 26, 11: "You always have arms with you" 2c., especially at the time when the gospel is revealed.
For the word of God and those who teach and preach it are like all the other arts, as it is said in the German proverb: "Die Kunst geht nach Brod. Therefore the divine promise in the 41st Psalm v. 1 reads: "Blessed is he who takes care of the needy. For you have passed over the first grace and have already been justified by grace and in vain; you shall recognize this and thank God for it; then, says he, I will bless you in this way, make you rich in this way and shower you with benefits, so that you shall feel that enough has been done for you. And this should primarily admonish us that we should gladly help both students and teachers; for such alms are called tithes in this place, which are not given to them, but to God. And Christ himself also says Matth. 25, 40: "Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
The Levites and priests in the law of Moses had no part and inheritance with the people of Israel in the land, and received nothing of the inheritance of their brethren: "For I," saith the Lord, Numbers 18:20, "am thy part and thine inheritance among the children of Israel. But what did the Lord have, or how could he be their portion? Answer: The vows, sacrifices and tithes, these he says I will give you, that with them you may preserve and nourish yourselves and your household, that you may attend to my office and service, that you may teach and learn, and so keep my word. Therefore the priests had no inheritance of their own, neither had they any portion in the land among the children of Israel; they had nothing to eat of their fields or inheritance, but they did eat with our Lord.
God from his tithes. And these are called divine sacrifices and vows of God, as if our Lord God himself should eat them and would otherwise die of hunger.
When you give something to poor disciples, you have given it to God Himself, and you should know that you have done God a very pleasant service and sacrifice, which has this glorious and high title, that it is called a vow of God. But whoever believes and does this, let him know that it is a special gift of God. For the world does not respect it, and that is why the Turk comes and takes away by force all that we have gathered together and refused to give to those to whom we ought to have given it. For God does not want to eat with us, or to leave us any of the goods that we have. But is this not a glorious honor, after which we should all justly desire that I feed and nourish God myself, if I feed any teacher or disciple? For in this way you tithe to the house of God, which cannot be maintained without the schools and students.
211) As Jacob saw on this journey the children of Shem dwelling by mount Moriah, who also had sons, daughters, sons' and daughters' children, and also blood friends, all of whom were almost miserable and poor. Forasmuch as the same mountain was before laid waste by the tyrants, perhaps Eber will have raised it up again; and after Eber, when Abraham and Isaac saw that it was laid waste, they also raised it up again, and built it. Now Jacob sees that the children, both sons and daughters, of the patriarchs are suffering hunger and hardship in the same desolate place; therefore he makes a vow that when the Lord brings him home again in health, he will give him a tithe, that is, he will rebuild the school of the patriarchs and give what is needed to keep it going.
The vows in the law, such as that of the Nazarenes, were established outside the common order and were superfluous. But this is a right vow that follows justification, and may be a vow that is not
The vow of love is called the vow of love, as this vow of the patriarch Jacob was. For the highest and noblest vow is in the first commandment, when we make a covenant with God to be our God and to believe in God the Father: this is the covenant in the first tablet signified by the Levitical vows and sacrifices, and is a vow of grace and righteousness. But these are vows of love and are naturally used for and for; of which it is said in the 5th Book of Moses at 23 Cap. V. 22. 23. it is said, "If thou forbear to make a vow, it is no sin unto thee"; but if thou hast made a vow, remember it, and keep it. We are not obligated or compelled to vow in a certain way or rule.
But where the church servants are not sewn or preserved, then this vow becomes a natural and moral commandment, which is necessary for this life, namely, that each one among us helps to preserve the preaching and church office in his place. As the Serene Prince, Duke Hans Friedrich, Elector of Saxony, gives three thousand florins annually to maintain the high school in Wittenberg here. This is truly the right vow of Jacob. For although he does not say in explicit special words that he is giving it to God or making a vow to Him, it is in truth a divine vow, so that he will make it cost so much that the priests, the masters and the professors of the arts may be fed and maintained; and His Electoral Grace is obligated to keep such a vow. Although it is not a vow in fact, it is nevertheless a vow in rights; for we are all obliged, by virtue of our Christian religion, to vow and give to the schools in this way, if we do not vow in fact.
Lyra says that what belongs to necessity should not be subject to the vow, but that a vow is voluntary. As the monks vow obedience, chastity and poverty; these things are not necessary before the vow, but after the vow they become very necessary. One such vow is the vow of love, so that I may help some one.
I promise to give ten guilders to the poor, of which he has need; there I am obliged to keep what I have promised. Yes, I am also obligated, if I see that my neighbor is in need, to come to his aid in his poverty; for I am not to suffer Christ to be hungry, naked or poor.
In this way Jacob vows to establish a school in Moriah and to provide the necessary sustenance for the students and children of the prophets. When I return home, he says, I will tithe to you children of Eber for the sake of the house of God, who has blessed me and shown me this face and the gate of heaven.
Hence it is that in the Psalms vows are sometimes called thanksgivings, which are otherwise necessary and commanded to all men; and they are not only works of words, but they also include right action. As in the Proverbs of Solomon, 3 Cap. V. 9: "Honor the Lord out of thy goods, and out of the firstfruits of all thy substance" 2c. This is to be understood not only from words and verbal honor, or from bending the knee, but from the deed itself; just as the honor that we owe to our parents does not demand and want only that we take off our hats to them, address them kindly and be obedient, but that we should also feed them and thus honor them in deed. And St. Paul also says 1 Tim. 5, 17: "The elders, who preside well, are counted worthy of twofold honor"; item Gal. 6, 6: "But he that is instructed in the word, he divideth all manner of good things to him that instructeth him" 2c.
217 Therefore, when God demands that we honor Him, He means that we should not only offer Him a verbal sacrifice, but also reverence with our hearts; indeed, He also wants the deed itself. He wants everyone among us to help promote the ministry of preaching, and to give and direct that the scholars may be preserved in their studies and that the doctrine may thus be spread. Then God will be praised and praised rightly and truly.
then you shall make a vow and say: I promise and pledge that I will give and contribute something so that the church may be helped. This is the vow of the holy patriarch Jacob.
218 Thus two kinds of vows have been signified by the vows in the law. One is that which belongs to faith in God, who makes a covenant with us that he will be our God; as we said above about the vow of the first commandment. The other is a vow of love, which, for the sake of the commandment and the word, is free, namely, when I do not know that my neighbor is in need, or when he does not need my help; but it becomes necessary when he needs my help and others do not want to help him. Even though I have not promised the Lord, I should still help my neighbor in such a case. For Christ teaches and commands us this, as he says Luc. 6, 30: "Whoever asks you, give to him.
The world not only despises such works and vows, but also deprives the churches and schools of the tithes that other pious people have given, and deals only with the fact that we should hunger and live in want.
220. Therefore this example should be diligently impressed upon the minds of the people, that Jacob vows to tithe; not that God himself should eat of it or become rich, but that he should give it to the poor church servants, and to those who are always the least brethren or disciples of Christ on earth. For all other arts have their profit and one can earn something with them; only this profession of those who have to administer the church office needs to be helped and taxed. We must live from the altar, as St. Paul says. He who is godly and loves God's word gives something; but he who is hostile to the doctrine and to the teachers and disciples steals and snatches as he can and may, even that which is given by others.
For the rest, God has ordained and commanded that we should live and have our sustenance from the vows, sacrifices, and alms that are due to us by divine right; and when godly people have the poverty and hardship of the church and the people of the world, they should be able to live by them.
When they see the servants of the church, they take an oath and are also obliged to tithe, as Jacob did, who understood the greatness and glory of this office very well. For he saw that the church at that time was afflicted and forsaken, and had gone astray, and had often been very severely persecuted and torn apart by the tyrants, since Shem and the other patriarchs there had preached the promise of the future seed.
After that Jacob well knew that this was the line and order from which Christ was to come, as above, Cap. 10. v. 21, Shem was called a father of all the children of Eber, therefore that from the descendants of Eber Christ should be born. For Eber had two sons, Peleg and Jaketan; but of Jaketan thirteen sons were born, and Shem was called the father of them all. Of these children of Eber, many became priests.
The churches and schools that taught the doctrine of the future seed were often destroyed, as can be seen in the example of the patriarchs Abraham, Isaac and Jacob, who often had to move and seek other dwellings, and were strangers in Gerar, Egypt and the land of Canaan. As churches and schools in the world must always go astray and move from one place to another, as the peoples called nomads have done. That is why they needed sacrifices, tithes, alms, and other practical help. And when Jacob saw that there was a lack of these things in the same assembly, he made a vow and promised that he would give tithes there when he came home again. V. 1, God commanded him to return to that place and erect an altar there.