First part.
How Esau comes to meet Jacob with a reconciled and changed heart; and how Jacob behaves in this.
V. 1 Jacob lifted up his eyes and saw his brother Esau coming with four hundred men.
What is told in this chapter is in itself clear and easy, because it is such things that concern this life, civil and external customs. Therefore, we will pass over it recently, since neither the words nor the history are in themselves obscure or difficult. For Moses describes, as an example and strengthening of our faith, how God hears the groaning of the faith that struggles, even though it is already weak; which is indeed an inexpressible groaning, but not without great fruit.
2 Therefore Jacob belongs to the number of those of whom Christ says Marc. 9, 23: "All things are possible to him who believes. For he overcame God and man through faith, so that neither God nor man would or could harm him. God has blessed him, but his brother Esau has been so changed that he not only does not want to harm him, but also wants to help him, love him and do him good; his anger has been changed into a friendly brotherhood.
3. yes, this is the hand of the Most High, since
by which one who is angry is prevented from doing what he had set out to do. For God has all men's hearts in his hand, so that they cannot go beyond the goal that is set for them. As it is written in the book of Job, 38 Cap. v. 10, 11, it is written that God has set a bar and a door for the sea with His dam, saying, "Hitherto shalt thou come, and no further: here shall thy proud waves be stayed. Those who look at the sea when it is boisterous with waves and gale-force winds think that it will break the dam that has been built around it and overflow everywhere. And yet such waves and billows are subdued and kept within their bar and their door. Thus the hearts of men also rage terribly when they are angry; but God has set them a goal of their anger and wrath, beyond which they must not go. The same is seen in this example of Esau. And there are others from time to time in the histories of the Gentiles, which show that the wisdom and power of men could never have exceeded the goal set for them by God.
Hannibal had almost come to the walls of the city of Rome, and both the city and all of Italy had been so frightened and dismayed that he had had some hope and power to conquer both, if only he had had such courage as he had shown in the battle before. But he withdrew again, namely, because God had broken and hindered his fierce enterprise.
Therefore his friends cried out and said: Vincere scis, Hannibal, victoria nescis uti; O Hannibal, you can conquer, but you do not know how to use the victory. But they did not know that underneath there was a secret and divine power that defeated him. Thus, the Pope has reached his goal; likewise, the Turks will not get any further than the goal set for them by God. Yes, the devil's fury and raging will last as long as it pleases God to serve him for his glory and our death and salvation.
5 In the same way the Lord speaks of the king of the Assyrians, Isa. 37:24: "You say, 'I have come up with the multitude of my chariots to the height of the mountains on the sides of Lebanon, and I have cut down its tall cedars. But the Lord answers him in v. 29: "Because thou hast raged against me, and because thy pride is come up into mine ears, I will put a ring upon thy nose, and a bit in thy mouth, and will bring thee home by the way that thou camest." He lacked neither the will nor the power, but the power and authority of God increased him. Thus says the Lord Isa. 10:15: "May an axe boast against him who cuts with it? or a saw defy him who cuts with it?" You must not exalt yourself beyond measure for the sake of your fortune and violence. For it is just as much as if the saw or axe were to boast that it hewed the wood or sawed it from one another. For if I did not guide the saw and cut the wood, the ax or saw would never accomplish anything.
6 Therefore this victory of Jacob was also promised by God in vain and only by pure grace, namely that he would overcome his brother. Therefore, Esau is not overcome by human strength, skill, counsel, wickedness, or that Jacob showed himself courteous to him as if he were his friend, but only by God's grace and goodness; for his will is changed.
7 And this is the most glorious victory of all, where men are brought to have their hearts and wills changed. And
has never been a better victory than when unwilling and unruly people have become good-willed people. But this alone is a work of divine power and majesty, namely, to change a heart and mind that is angry and fierce in such a way that it becomes friendly and kind. For otherwise the human heart is so utterly unruly that it cannot be changed by any force: not by the devil's power, or death, or any other calamity, however strong it may be, unless it is forced by force. For man's will is unconquerable and hardened, and cannot be softened by any wisdom, nor by any power, unless it is overcome with goodness. Only God can do this, as can be seen in this example.
(8) For Jacob was rightly called Israel, because he overcame God, and felt that he laughed and rejoiced with him, whom before he had as an enemy, and who had longed for his life. Moreover, he also overcame the wrath of his brother Esau, and all who came with him, with nothing else but faith and prayer, so that God Himself and men might be overcome. Hence it comes that Solomon says in Proverbs 16 Cap. V. 7: "When a man's ways please the Lord, he also makes his enemies pleased with him."
9 And we have also experienced the same up to now. For by the grace of God many have been made content with us, who before were fiercely hostile to the gospel and persecuted it; and this has happened by no force, but with a very pleasant and beautiful victory, by which the will of man is changed of its own accord. Prayer has such great power: with it Jacob overcame both God and his brother Esau; he won heaven and earth. His brother Esau now does not even think of hurting him, nor can he. For all his mind and will has been changed; as we shall hear.
10 Therefore Jacob is happy with himself and of good cheer about the victory he has from God Himself and not from the angel; as he said before, "I have the LORD
818 L. vm. 2VS-211. interpretation of I Moses 33, 1. w. n, US7-USS. 819
seen face to face" 2c. And this reconciliation of his brother shows both, namely that this was a true face and not some vain ghost, and then that also the prayer and the inexpressible groaning obtained more than Jacob was allowed to ask or hope for. For he never promised himself so much comfort, neither from God nor from his brother. He only asked that his brother would depart and leave him and his household unharmed. He was not allowed to expect the great friendship that his brother Esau would run to meet him, embrace him and fall around his neck, and also kiss him and weep.
(11) Therefore believe and hope, and persevere in prayer and knock; the Lord will surely come and not forgive. For it is impossible that such a prayer, that one may always persevere and persevere in it, should not be heard. But because we do not believe, we do not experience this perseverance, nor do we feel the great goodness and help of God. Therefore, let us awaken our hearts to faith and prayer; and we should know that God is pleased to persevere in this way, and that He has commanded perseverance, saying Matt. 7:7: "Seek, and ye shall find; knock, and it shall be opened unto you." And prayer is never answered more abundantly than in such a struggle and groaning of faith, which thus fights with God.
(12) The church and congregation of God have hitherto obtained relief from many great calamities, which were caused by the Turk and other adversaries; therefore our prayers have been heard much more abundantly and differently than we have asked or even understood. As St. Paul says in Eph. 3, 20. and Rom. 8, 26. 27.: "We do not know what we should pray for, but the spirit itself represents us in the best way with inexpressible groaning. But he that searcheth the heart knoweth the mind of the Spirit." For we always ask less than we should ask; and we do not hope for that which God gives us out of a good inclined will. Therefore we do not ask as we ought, nor do we understand; for these are greater things than we can understand in our own hearts.
We are not able to understand this in our hearts, because we only think of small and minor things. The Lord is great and high, therefore he wants us to ask great things of him, and he will gladly give them, so that his omnipotence will be proven. This is the first part of the victory of Jacob.
(13) Secondly, that Jacob may beware lest he tempt God, and become proud of the great joy and of the glorious victory, and thus provoke his brother's heart, which was scarcely yet satisfied and reconciled: so he does not pride or defy his brother, as fools are wont to do. He does not say thus: I have the promise of victory, I ask nothing of your anger and threats; for from such contempt and pride the wound, which was first healed with hard toil and labor, would again be broken out:' but he uses all the kindness he can and may to increase and maintain his brother's friendship; he arranges another very beautiful procession and pageantry, so that he goes to meet him with his servants. This means to do what is in one (facere, quod in se est), so that we do not lose the blessing of God.
(14) When we have abundant comfort and joy through God's grace and goodness, we are not to defy or exalt ourselves beyond measure, but to use God's blessings with fear, humility and thanksgiving, as Psalm 2:11 teaches: "Serve the Lord with fear and rejoice with trembling," lest we fall into security and hope and tempt God.
(15) Jacob honors his brother and uses the means he can to keep his friendship, and he does not lose anything in the victory, although he is humble and kind to his brother. But he divides his servants into the order in which he will meet his brother, since the gift was sent first; and he does this with all diligence, so that he may adorn the gift, soften Esau with it and soothe his anger, even though he is already certain of victory.
(vv. 1-3) And he divided his children unto Leah, and unto Rachel, and unto both the handmaids, and set the handmaids with their children before, and Leah with her children after, and Rachel with Joseph last: and he went before them, and bowed himself to the ground seven times, until he came unto his brother.
Here he divides his people with a completely different heart and in a completely different way than he did above. For then he was still uncertain what his brother's will and mind were toward him. Therefore he was frightened and despondent, and took counsel with himself that he should divide his people into two bands, thinking: Where Esau will strike one army, the other will escape. He remained alone on the shore and struggled with despair. Then the flesh was weak and wavering and was inclined to despair because of the weakness of faith. But now he comes to his brother with a joyful heart, he divides his household into an order not with a despondent but with a joyful and sure heart, but in such a way that he does not tempt God nor enrage his brother again, whom he had overcome with weak and struggling faith.
(17) Therefore he made this division of the people only to make a show of it, and that it should be a sign of friendship. And now he no longer remains behind, but goes ahead of all the others to meet his brother. For the challenge is now overcome and the sun of comfort and joy rises for him. And is a very beautiful splendor. For the kind, loving wives, the dear little children and maids follow the father of the house, and when they have come before his brother, he bows down to the earth seven times until he comes to him.
The Hebrew word for "worship," which is very common in the Scriptures, comes from the word shachach, which means to bow down; as it is written in Psalm 38, v. 7: "I walk crookedly and very stooped: all the day long I walk sorrowfully. From such a gesture of stooping has the worship, that is, reverence, so shown to those who are greater than oneself.
and are higher than we, or also' that one shows to God, their name; and happens either that one stands and bows, or else that one bows the knees. For this gesture is a sign of the reverence and humility shown to those whom we recognize as worthy of honor. We are accustomed to uncover our heads and take off our hats, which the Jews do not do, even if they are already in the temple or in the church. So we call "worship" all outward obeisance shown to those who are greater than we are, or who are our equals, whether by bending one knee, as in the case of princes, or by bending both knees, as in prayer. In this way Jacob bows seven times to his brother as the elder and lord, whose goodness and kindness he recognizes, that he is reconciled to him, and now lets himself be heard in a right brotherly and friendly way.
19 There is a question that comes to mind here: How does this rhyme with the blessing promised above in Gen. 25, 23. that the greater should serve the lesser? and Cap. 27, 29, that Jacob would be lord over his brothers? For it seems as if with this humility, since Jacob is thus bowed down before his brother, the blessing is reversed and changed altogether. And this argument can be made great and strengthened in many ways. For in no place is it read that Esau bowed down before Jacob and recognized him as his lord or master. But the opposite happens in this place of Jacob leaning before Esau. Over this Esau had a much greater power. Jacob had his children with him, among whom Reuben was the oldest, twelve years old, or thirteen years old at the most; the others were younger.
020 But Esau hath children, and they that may have had children, and among whom were princes and lords, whom he begat. For he took wives in the fortieth year of his age. From that time he begat many children until Jacob was seven and seventy years old, in which year he first received the blessing. Yes, Esau has
He had already had many children when he was still in Jacob's father's house before he took away his blessing. Therefore he was a lord and prince who was related to the Gentiles in the land of Canaan by affinity and was in league with the Ishmaelites and other princes. To such a great prince Jacob, with his children and a poor defenseless band, coming out of servitude and misery, is much less than Esau, who goes with four hundred armed men.
021 And afterward Jacob shall be a stranger again in Egypt. In the meantime Edom has received many excellent rulers and kings, and its power has increased daily; indeed, as they are going out of Egypt, the children of Israel have been forbidden to touch the land of Edom, and the LORD says he will not give them a foot wide of it. Now is this the ruling that Jacob is to do? David was the first to conquer the Edomites, 2 Sam. 8:14; but before his time they had been free six hundred and four and twenty years, and yet remained under the power of the people of Israel no longer than an hundred and twenty years. For under King Joram they threw off the yoke and made their own king, and they no longer paid tribute to the kings of Israel, 2 Kings 8:20. Therefore it seems as if the blessing was revoked and reversed.
22 Some answer this question thus: That this blessing goes to Christ, in whom it was finally fulfilled. But one must answer this history. For this submission of Jacob, and that he thus humbled himself, which granted the whole time of his misery and pilgrimage, is only a temptation, as has been said. As we are the most miserable of men and subject to everyone, it is not a rejection, but only a struggle, for in truth we are and remain lords of heaven and earth. The temptation is not a change, or that thereby the promised goods should be overturned. As the prison of the people of Israel under the king of the Assyrians was also a temptation.
but not a change of the people. So in the terror of sin and death I do not exchange death for life, Christ for the devil; although in the temptation it does not seem otherwise. Abraham was also tempted in Genesis 22:2, when God commanded him to sacrifice his son Isaac, but he did not lose his son.
(23) And so are all temptations in general: because at first they seem very sad, frightening, and not at all like the promises: but the outcome rhymes at last with God's word, which remains firm and immovable. As it is wont to happen when a thunderstorm suddenly arises, it can also be seen that the terrible thunder and lightning threaten heaven and earth, men and cattle, that everything should fall in a heap and perish; but it brings no hindrance or change at all, that it also dampens the land and makes it fertile.
24 As far as history itself is concerned, Israel has never been under the power of Edom: Esau has never been able to rule over the people of Israel; indeed, from the time of David until the time of King Joram, Edom has been subject to the children of Israel. Therefore the blessing has remained firm and certain, and the reign has lasted with the descendants of Jacob until Herod and the future of the right true Israel, namely, the Messiah. As the prophecy reads Gen. 49, 10. where Jacob says: "The scepter of Judah will not be taken away until the hero comes." Now that the future of the same was present, the carnal rule of Israel also ceased and only then Herod took the reign. By the way, the blessing remained unchanged until the future of the Savior, who wrestled with Jacob. There a new and better kingdom has been started and established, in which the right Israel rules over heaven and earth, over angels and devils. For in the name of Jesus all the knees of those who are in heaven and on earth and under the earth bow, Phil. 2, 10. The blessing of Jacob has been fulfilled, and is still under the figure before the future of Christ.
Israel has also remained unchanged, so that it has never been subjected to the Edomites, even though it has often been challenged and plagued by them.
(25) Now the fact that in this place Jacob humbles himself and bows down before his brother and calls him lord is not to be understood as if his blessing and honor were broken off; but, as it is commonly said, they are words of honor that do not bind. And this reverence or obedience does not mean that the inheritance and the dominion have been handed over to him. Although Jacob calls himself a servant and Esau a lord, Esau does not yet have the reign and has never received it.
26 Therefore this reverence comes from special humility, so that it does not seem as if Jacob had exalted himself because of this peace and happiness and was proud of it; and does not come from it, as if the blessing should be taken away from him, and is only a gift of honor. After this, it is also customary in this life for those who are higher and greater than others, not only to address their equals, but also those who are lower than them, in a friendly and honest manner, and to offer them their service.
(27) For love is therefore wont to show all kinds of service and reverence to those who are inferior to us, and also to help and support them. Thus does a priest or church servant: when he sees any one who is afflicted and afflicted with terror of conscience, and who in such distress desires comfort from him, he also offers to that afflicted person all kinds of low and servile service, that he may raise and strengthen the poor, weak and despondent heart. But in this way he does not hand over the church government to him, but he himself keeps the office, as he is commanded.
28. These are works of godliness and kindness, so that one can often prevent great displeasure. And such works and service are not forbidden by God; indeed, we are commanded to submit ourselves to others who are like us, or even to those who are like us.
are inferior to us, for the benefit and betterment of our neighbor. And with such humility, nothing at all is lost to us in our honor; even though we are somewhat guided and inclined toward another for benefit and welfare, yes, even to God's honor. So Jacob's blessing remains unwavering and firm. And all this, by which he seems to be subjected to his brother, shall not be called a change, but only a temptation.
Second part.
Of the reconciliation of Esau and Jacob; of their conversation, and of the gift that Jacob gave to Esau.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.
29 Moses uses full and emphatic words to describe the reconciliation of the two brothers, so that no one may doubt that Esau should not do and speak everything from the heart, and that he should not be changed in truth; for he runs to his brother, hugs him and falls around his neck, kisses him, and both cannot refrain from weeping for joy. For the brotherly heart is opened, and both their hearts are inflamed with true love and friendship, so that they forget all anger and injustice. Even the four hundred men are no longer remembered, and no sign of anger or displeasure is seen, but everything is full of right and brotherly love and friendship. For Moses uses such words to indicate that all this was done and said sincerely and faithfully.
30 For though hypocrites may pretend to love one, yet here the gestures and all the words in particular show that they both had a burning love, and that Esau was well appeased and reconciled in his heart. For he thinks, "What shall you do with this man? He is my real brother in the flesh. Now that God
I do not want to begrudge him, I do not want to envy him or be angry with him, but he may have it and keep it for himself.
The others will have thought: Alas, poor wretched Jacob, who twenty years ago boasted that he had received the blessing and deprived Esau of it, must now bow down before our prince and lord Esau in the most humble manner. Where then is the great glory and the glorious hope of Jacob? We have the right blessing; for the rule is with Esau according to the promise Genesis 27:39, 40: "Thou shalt feed upon thy sword. And it shall come to pass, that thou shalt also be a lord, and shalt break the yoke from off thy neck. Thou shalt have a fat habitation on the earth, and from the dew of heaven from above." The fat dwelling on earth, like gold and silver we have, they will have said; Esau feeds on his sword, is an excellent warrior, who has subdued his brother, and will bring other nations also under his yoke; he has torn off his brother's yoke from his neck.
32 And it is well to be believed that Esau taught the same opinion of the promise that was made to him; he will no doubt have made it great, as diligently and earnestly as he always could. "For the children of this world are wiser than the children of light," Luc. 16:8, and they can twist and turn proverbs beyond measure, where there are some who think that they serve them on their side; yea, they can make of a little branch a whole forest, of a little flower a whole green meadow, and of one word the whole Bible.
(33) We, who have the right and much richer promises and blessings, do not marvel and rejoice in them so much; we do not press so hard for them; we do not spread the great glorious things as the wicked know how to make their goods and gifts great and glorious. For behold the Papists, how they press so vehemently for the one sentence, and the same
To make it known: "You are Peter, and on this rock I will build my church," 2c., Matth. 16, 18., to defend the primacy of the pope with it: there are whole cargos of books in which this single saying is interpreted. But on the other hand, how coldly and carelessly do we treat the teaching of the gospel? How sleepily we read or hear that Christ suffered for us and died for our sins, 1 Pet. 3:18; item, that it is written Gal. 3:11: "The righteous shall live by faith." Teachers of the other arts are somewhat more diligent to practice the doctrine of their profession, and it is also useful and necessary in this life that the good arts be practiced and that those who have a good mind be diligent in them. Thus we find in the merchants and traders how they can calculate so diligently and accurately. But we, I say, are very lazy and sleepy to praise our goods and gifts and to make them great, which laziness and carelessness come from our flesh. According to this, we also deal in hidden and heavenly things, which are not seen or felt: but they deal in present, visible, and tangible things; wherefore they are so much more valiant and diligent in them.
(34) In this way Esau diligently considered and pondered the promise. For experience rhymed with the promise. I am promised the sword, he will have said, therefore I am rightly a man of war and a ruler, but my brother is a shepherd, is poor and miserable; the fat and fertile land is mine, and I am subject to no man, and have now also torn off my brother's yoke from his neck. Such glory and defiance comes from the fleshly blessing; for it is before everyone's eyes and has great appearance and splendor in the world. Jacob also had a fleshly blessing, but it did not have such a great appearance. For Edom had kings and princes before his brother Israel, and the spiritual blessing is always covered under a very small and miserable figure.
35 And this glory of Esau has been very useful for reconciliation. For he hath ge-
thought: I am the Lord, and since I have nothing to worry about before my brother, why should I deal unkindly with him? Not only do I have the words of blessing, as Jacob has, but I also have the deed at the same time as the words. For I have much money and goods, great power, many possessions, friends; I am born of the flesh and blood of the holy fathers. Therefore God has not rejected me, even though Jacob has taken away and withdrawn the blessing from me.
(36) And it is well believed that Esau was finally saved. This is why God made this distinction between Jacob and Esau, item, between Isaac and Ishmael, so that He would indicate that His kingdom is spiritual. And there is no doubt that many of the family and descendants of Esau will be saved. For many of the Edomites were joined to the people of Israel, and were circumcised; and many of them went up yearly to Jerusalem unto the feasts that were kept there, and worshipped there.
(37) Therefore Esau hoped that he might also be made a partaker of the grace of God and of spiritual blessings, and felt and experienced that he had been blessed and multiplied in body; after which he saw his brother's humility. All this served to soften and soothe his heart, so that he might be truly and heartily reconciled to his brother, and so conclude with himself: Why should I strangle my brother? Why should I practice tyranny against his dear children and wives? God protect me that I do not become a fratricide. And Esau is just as pleased that Jacob has received good and happiness as if it had happened to him.
(38) Last of all, earnest and fervent prayer was also added to Jacob's relief. The riches themselves and the material goods he has could not have satisfied the bitter heart, although they sometimes tend to soothe the anger somewhat; but prayer had greater power. For where we earnestly and constantly
If we pray, the enemy will certainly become a friend. If we only cry out to God, and hope not for our worthiness, but like the smoldering wick only for God's grace and mercy, then God will surely hear us. Now this is a true and uncolored reconciliation of these brothers, as Moses tells certain signs of good inclined will and brotherly love in them both. Now the interpretation of this chapter is easy.
B. 5 And Esau lifted up his eyes, and saw the women with the children, and said, Who are these with thee? And he answered, They are the children which God hath given unto thy servant.
This is a very beautiful and friendly conversation between these two brothers and is full of godliness. Jacob still remains in humility and that he may engage his brother with kindness. For God wants that one should also honor the worldly glory or, as they commonly called it, the sanctum saeculare, that is, the worldly sanctuary, in its order and due manner. It has its honor and its majesty. Those who surpass others in it are not to be despised, but are to be given their due honor according to God's order.
The Hebrew word chanan and chen actually means. To pardon one. Thus Jacob says here: "So that God has graced me. So at the same time he recognizes God's grace and good deed and thanks Him for it; but he adorns his cause with words, as he can and as he might, in order to gain his brother's friendship. And he teaches us by his example that we should also show due reverence to our superiors. We are not to be hard, rough, or stiff-necked and disobedient toward them, but we are to make an effort to gain their favor with humility and reverence. This belongs to the moral teaching.
41 But why does Esau ask what the children are, as if he should not know? After all, the messengers who brought him the gift were sent ahead of him, from whom he undoubtedly found out what Jacob wanted for the children.
and of other things more? Answer: He asks about the children, so that he may have the opportunity to deal and talk with his brother in a friendly and brotherly manner. For there all suspicion must be put away, as if there should still be deceit or falsehood hidden under it. He has not acted falsely like a hypocrite, and I believe that he will finally be saved, just as I believe about Ishmael.
Forty-two: So the will of Esau was truly overcome and changed. But where the will is changed, the other things depart of themselves, and all things follow finely afterward, and the house and all the goods of Esau are open unto Jacob: for the will is the queen that ruleth over goods. If I know that one loves me, I do not doubt it; everything must be ready and willing for me that can come from a kind and good-willing heart. Because Esau's heart is reconciled to Jacob, in that day and time, as they say, soothes sorrow and anger, and then the humiliation of his brother, nothing in this reconciliation should be considered false or hypocritical, but that all his words and actions were sincere and faithful, coming from true love and good will, and not colored. For that is why he ran to meet his brother, embraced him, kissed him and wept, and now seeks, in whatever way he can, opportunity to prove his brotherly heart and love toward Jacob. This is the very glorious and right Israelite victory, since through prayer and the struggle of faith, God's will and man's will have been overcome.
V. 6-8: And the maids came near with their children, and bowed themselves to him. Leah also came near with her children, and bowed themselves to him. Then Joseph and Rachel came near, and bowed themselves to him. And he said, What wilt thou do with all this host that I met?
(43) Jacob also makes this show of reconciling his brother with it. Although he was previously reconciled by divine power,
Through the victory and struggle of prayer and faith, he did not neglect the outward sign of friendship, lest he appear to tempt God, or to disturb the peace and unity that had begun, and to grieve his brother's heart anew with hope. Therefore Jacob, with his wives, maidservants and children, bowed down before Esau, since he was the son and heir of the better blessing. For he had the spiritual blessing for the sake of the promised Christ, which depended on the physical one; but Esau did not have the promise of Christ, that he should be born of his flesh. And yet he that is greater humbles himself, and so holds himself as if he were the lesser.
44. In this way we should also be subject to all divine order for the sake of God, for it is God's creation. Therefore we should honor the authorities with whatever reverence we can, but in such a way that for their sake we do not reject or deny the word of Christ and the promise of grace, so that we do not lose the spiritual blessing. For one should show all reverence to the authorities, as well as all kinds of service, with a good conscience and a cheerful heart, if they stick to the goal set for them, that is, that divine obedience and the confession of the word remain unharmed. But if they want to be like God, they should be punished, and they should be reminded of the saying of the apostles in their stories in the 5th chapter. V. 29: "One must obey God more than men.
So the greater, who has been graced by God with spiritual blessings, humbles himself against his brother, who is the lesser before God. Just as we pay their due honor to kings, princes, nobles, mayors, city councils, they are called "gracious", "noble", "wise", "lords", as Christ says in Luc. 22, 25. 2c. For it is a worldly order and glory, ordered and appointed by God, which God wants us to honor. But if they want to exalt their chair above the stars of God and be equal to the Most High, as Isa. 14, 13. 14. says, they shall by no means
be obedient. But in their order, place and measure, we show them due reverence and love them dearly.
(46) We do not flatter them when we call them Most Gracious Lords and Most Serene, but we heartily honor the state and person ordained by God to this office. In such a way Jacob does not pretend to Esau as the chief, but calls him a lord, but himself a servant out of right humility and reverence towards his brother. This is a beautiful example of a peculiar courtesy that is very common in this language and among this people; the same courtesy was used by those who were like one another when they spoke to one another. It is not common among us that one should call himself another's servant. This is the simple and common form that we use, that we say: My friend, my lord 2c.
And Esau asked again, What does Jacob want with all this army? so that he may have cause to speak kindly to his brother, and to exchange words with him out of love and friendship, which one had for another. And it can be seen that he has not yet received the gift that Jacob sent him. But what the cause was cannot be known; whether he was still inflamed with hatred and did not want to hear the messengers sent to him before he saw his brother humble himself; or whether, now that he has become somewhat calmer and has seen the armies sent to him by his brother, he was moved out of special kindness and mercy and therefore did not want to take the gift, I do not know for sure. However, it can be seen that he refused to accept the gift more out of friendship than out of hatred. Why should I accept such a gift from him? he will have said. Why does he send me such a gift, since I am much richer by God's grace than he is? And therefore he will not have heard the messengers who were sent to him for the sake of the cause, namely, that they did not yet understand how he had felt toward his brother.
48. so I will interpret it, so that this
that this victory had worked such a miracle that Esau's heart had to be changed and reconciled. Therefore it may well have happened that, while his anger was still hot, he went away with the four hundred men to frighten or slay his brother. But when he saw that he was humble and that he was sending him gifts, the hand of God came and changed his heart: Why should I do violence to my brother, or what should I take from the pious and faithful man who is wretched and poor? The Lord has blessed me more abundantly than my brother; it would be right for me to help him in his poverty with my wealth: why should I take gifts from him?
He answered, "That I may find grace in the sight of my Lord.
49 Jacob still insists that he may have and keep his brother's friendship. And their hearts are now completely reconciled with each other, so that all hatred and dislike is extinguished. God works this inwardly through His Spirit, but outwardly through means, namely, through the show of reverence and that He has let gifts be offered to him; although it can be seen as if Esau had not accepted the gift out of great heartfelt love, so that he might embrace his brother, now that he was reconciled with him.
V. 9. Esau said: I have enough, my brother, keep what you have.
(50) There is nothing in these words that is colored or false, but it is all to be understood as sincere and spoken from the heart. For the Scripture does not make up anything, but when it says that Jacob was subject to both God and man, it wants us to think that Esau was completely reconciled and changed. For Jacob felt and experienced both, namely, God and man, as an adversary and enemy; but the fighter says he overcame and changed God's heart and man's heart. Therefore we understand that all the words and works of Esau are without falsehood and hypocrisy.
51 I therefore do this a bit more diligently
To remind you of the Jews' gloss, who are wont to belittle and despise the works of the Gentiles and the uncircumcised, and to magnify their infirmities, but they know how to praise themselves highly and to exalt themselves exceedingly. Therefore they think that Esau's kindness was only outward and not heartfelt, and that all such words were suspicious to Jacob, so that he loved him so much, and that he did not want to give faith to his brother.
052 But I hold that Esau was truly changed from the heart, though he had the most righteous cause, that he was at enmity with Jacob, and was wroth with him. For to him, as the firstborn, was due the blessing. But he was a great, fine, brave man, who undoubtedly had been instructed by the teaching and preaching of Isaac and the other fathers, with whom he had been brought up, and had learned to restrain and restrain his lust and evil desire. After that, there was also the pomp that was prepared for him to be reconciled by it; item, the fight and the prayer of Jacob, and finally the divine government: all of which drove Esau's heart to forget such unrighteousness. Therefore he did and spoke all these things out of a good pure heart; as Jacob will soon afterward boast, saying, "I saw thy face as I saw the face of God." For since it is a divine work, it cannot be false or colored, since God does nothing but what is right and true.
(53) Putting aside the delusion that Esau acted deceitfully and did not show such kindness from his heart, we praise Esau for honestly and kindly refusing to accept the gift. I have, he says, all things enough, therefore I will not accept your gift; "keep what you have"; I will leave it to your children and servants, that they may enjoy it. All this has come from a kind and brotherly heart.
V. 10. 11. Jacob answered, "Oh no, if I have found favor in your sight, take my gift.
from my hand; for I looked upon the face as beholding the face of God; and let it please thee to look upon me. Accept from me the blessing I have bestowed on you, for God has bestowed it on me, and I have enough. So he urged him to take it.
(54) Jacob is adamant that his brother accept the gift he has given him. For I," he says, "give it to you out of the blessings and good things that God has bestowed upon me; and you shall not let my poverty and need move you to refuse to accept this worship from me. For I have all I need from God's grace, and I do not offer you this as if necessity or fear should move me to it, but I do it out of good inclined will and right heartfelt love, which I bear for you. Therefore I beg you not to spurn it, but to let it please you. For I give it to you for no other reason than that you should understand from it that I love you as a brother and that you would be angry in your heart if you wanted to forgive me. The gift is indeed small in itself, and according to your glory it should be somewhat greater: but you must look at my heart and how I am disposed toward you. The Hebrew word minchah is given above, Cap. 4, v. 3, 4, where it speaks of the sacrifice of Cain and Abel. It actually means a gift.
55 But Jacob adds a cause to try to persuade his brother to accept the gift that is given to him, saying, "I have enough in this alone, and it is as dear to me as any other good, that I have found favor in your sight: for I see your face as I see the face of God. This is a wonderful and very sweet rhetoric. And let it not be thought that Jacob is lying, or that he is inventing anything, but let it be thought that he is speaking earnestly and from the heart. Not that I think it should be taken for pretending or caressing him in his sins; but that virtue and infirmity may be rightly discerned.
(56) For it has been said many times that we do not have the saints everywhere.
guilty. And we have heard above that Jacob proved his weakness enough, since unbelief and the flesh resisted the spirit, which weakness we do not excuse. For a holy or believing man, knowing that his sins are forgiven him, and that he is an heir of eternal life, ought not to tremble or be dismayed or despondent, but to fight with firm faith in the promise, and to overcome doubt.
57. but because we are still in the flesh, which is unclean and stained with sins, we are prevented from trusting, hoping and praying with such fervor as we should, but there is still much weakness and infirmity in us. And yet God tolerates with longsuffering the smoldering wick and the weak faith, as long as he does not fight against the word, or does not reject the confession and faith of the word. Weakness does us no harm, but the power of God is mighty in the weak, 2 Cor. 12, 9. But we must beware of both, namely, that we neither excuse the infirmities and sins of the saints, nor interpret evil that they have done well and spoken right.
(58) Augustine asks in this place whether Jacob was an idolater, and whether he flattered his brother, saying that he saw his face as if he saw the face of God, and makes it very angry that he excuses Jacob. Now there is a peculiar way of speaking in the Scriptures, which is to be rightly understood. For above, Cap. 32, v. 28, the warrior said: "You have overcome God and man, that is, two have turned their backs on you, namely God and your brother, which is a sign of anger or of an averse heart. And this way of speaking is common in all languages. If I am an enemy to one, I turn my face and eyes away from him and turn my back on him, which is a sign of anger and disfavor. In this way, when it is said of God that He turns His face away from one and turns His back on him, it is indicated that one has the grace or the knowledge of grace, the
I have lost the favor and mercy of God, as well as joy and thanksgiving, and that instead of all this comes terror, sadness, and doubting God's will; that a sorrowful conscience says: I do not know how I am with God.
59 Therefore, the face is not called the appearance of the divine being, but is just that, as it is written in Psalm 67, v. 2: "Let his face shine upon us, and be gracious to us," that is, he speaks kindly to us; item in Psalm 4, v. 7, 8: "O Lord, lift up the light of thy countenance upon us. You make my heart glad." As when I say to the one who is challenged: "Be of good cheer, my son, your sins are forgiven you" Matth. 9, 2; item: "O woman, your faith is great" 2c., Matth. 15, 28. Then the face of God shines upon us when he addresses us so kindly, and shows by words and works that he is favorable to us from the heart. There, I say, he shows us his face, and the same happens in this life only in the Word and in the Sacraments.
60. but when he says: you have committed adultery, you have stolen, you shall be put to death; "fornicators, adulterers" 2c. "will not inherit the kingdom of God," 1 Cor. 6:9, 10; item 1 Thess. 4:6: "No one will betray his brother in commerce, for the Lord is the avenger of all these things"; item Matth. 25:46: "These will go into eternal torment": at such sayings and words alone the heart trembles. Therefore the face of God is turned away from us.
(61) Now as Jacob says above, chap. 32, v. 30, Jacob says of the face of God, how it has turned to him: "My soul has recovered," because the Lord has spoken kindly to him and given him a very rich comfort in promise and blessing: so also with his brother the sun, the light and life arise from the word and testimony of his good inclined will. And this is the opinion and understanding of his words, that he wants to say: "My dear brother, I have seen that your face has turned to me, no differently than I saw God's face before, when it also turned to me. And since I
Now when I look at your face, I feel that I truly see God's face. This is not flattery, but it is sincere and spoken from the heart; for he wants to say: I have so rejoiced in your face, as if I had seen that God had met me.
(62) But one must recognize the kindly face of God in His promises, in the sacraments, and also in outward benefits and gifts, as in a gracious prince, and when the neighbor, item, father and mother, are reconciled to us. When I see that my parents' face is friendly, I see at the same time that God's face is friendly to me and that he smiles at me; as Jacob said before, he saw the Lord face to face. The same face of God he now sees in the face of his brother Esau also; for he sees the good pleasure of the divine will in the kindness and favor of his brother. In the same way, the face of God shines in all creatures, for they are God's works and testimonies of the divine will and presence. In this way He shows Himself as friendly to us as with the outward appearance, as inwardly He shows His friendly and gracious face to us in the heart through the word and promise.
This is the right explanation of this way of speaking, so that no one interprets it as flattery or idolatry. And Jacob adds another explanation, so that he praises the love and friendship in his brother, since he says: "And you have willed me well." The Hebrew word razon means good will or good pleasure; as in the 51st Psalm v. 20. it says: "Do good to Zion according to your grace", or according to your good will; item Matth. 17, 5.: "This is my beloved son, in whom I am well pleased"; item Luc. 2, 14.: "Pleasing men." And Jacob wants to say this much in this place: I see that you are pleased with me and accept me with grace; you embrace me, kiss me and weep with me; moreover, you refuse to accept my gifts, are more inclined to give than to receive. So you show your good will and good pleasure towards me. Thus
Now take this small gift as a sign of love in return, which indicates that I recognize your good will. But he calls the gift a blessing, saying, "Accept from me the blessing I have bestowed on you, for God has bestowed it on me," for God has given me everything enough.
These are truly the words of a heart that is exceedingly glad and rejoices greatly. He rejoices with all his heart that he may enjoy brotherly love. Therefore, this is a very beautiful clear weather that has followed the storm and darkness of the struggle he had before with his brother and with the man. I see, he says, that God and my brother are reconciled to me out of great kindness. Therefore great joy is indicated by the fact that he said above, Cap. 32, v. 30, "And my soul is healed." As if he wanted to say, "Now methinks I shall truly live again out of death and hell, because I have seen the kind and loving face of God. And a great wonderful humility shines in these words. For he wants to say: I have not brought a great and glorious gift, of which one would be astonished, but it is God's blessing: and I ask you to accept it as a sign and memorial of my gratitude and of God's blessing, of whose gift and grace I offer you all that it is. Therefore, take in God's name what God has given me, no differently than if it were given to you by God, so that it may also be a blessing to you and may be immeasurably increased, and that this friendship and brotherly love, which one has for the other, may last between us forever.
(65) But before Esau said, I have enough, in Hebrew rab; but Jacob says, I have all, in Hebrew kol: who makes his blessing great. I have not only much, but I have everything. These are the words of one who rejoices and leaps for joy because God's face and his brother's face were shown to him in grace, mercy and good will. If only I have God's grace and your favor, he wants to say, then I have
enough and left enough. And it should not be a pity for me at all, if I give you already everything: I do not lack anything from it, I will never lack anything, because you are reconciled with me. I am a rich man, because I have God and you for my friend.
(66) All this shows how faith has been revived and awakened in Jacob, and now reigns and triumphs again. For Jacob now considers his blessings to be incomparable with all the goods of the whole world. Before he had nothing, saying, "I am afraid of my brother, lest he come and smite me, the mothers with the children," and all the servants. There, I say, he has nothing at all. For all was vainly lost and despondent. But here again heaven and earth are filled to him with all the goods and riches of the whole world. For unbelief deprives us of the grace and mercy of God, the brother and all goods.
67 Moses adds how Jacob forced his brother to take the gift. For he will have said: Do not despise the blessing of God and my gift, lest you be regarded as not heartily reconciled to me. For although I do not doubt it, both of our families will think that it is still uncertain about your grace and favor. Therefore, for the sake of love and brotherly friendship, I beg you not to spurn this small gift.
Third part.
About the offer Esau made to Jacob; how Jacob rejected it and went to Shukhtoth.
V. 12. 13. And he said, Let us go away and travel; I will go with thee. And he said unto him, My lord, thou knowest that I have tender children with me, and cattle, and suckling cows: if they should overtake one day, all the herd would die unto me.
(68) Esau will be thankful and will again show kindness to his brother. For he offers to go with him and accompany him to the Jordan. And this is not done deceitfully, although it is probable that there may have been all kinds of suspicion in the family of both parts.
69 But Jacob, certain from the promise that his brother was reconciled to him, and understanding that all this comes from a kind and faithful heart, begs his brother not to humble himself in this way and not to render him this service. As if to say: "It is not necessary for you to humble yourself in this way, and it would be too difficult for you; for my lord knows that I have tender children with me, as well as pregnant cattle and sheep, sucking lambs and calves, so that we cannot follow without danger if we go away in such haste. Reuben was thirteen years old and not much over; Levi was twelve years old; Judah, ten years old; and so on and on until Dinah, who had not yet reached her fourth year on this journey. Therefore he brought with him a multitude of little children with great trouble; but the children, being so tender, could not follow the multitude that Esau had of the travelers and of the armed people. So, dear brother, says Jacob, we will hinder you and be burdensome to you.
70 Jacob's refusal to accept the service his brother offered him is honest and well done. For it is much more burdensome to lead a band of defenseless and delicate children than several armies of traveling people, since many things can happen that prevent one from going on one's way, and sometimes one has to lie still for several days or hours. It is an endless worry to travel with one's family, and it was especially difficult in those days, when there were no wagons, as there are now, but they put their luggage on camels and donkeys and put their children on them.
71 Therefore it is not a fiction or a lie that Jacob says, We will afflict you and hinder you, we will endure you on the journey, we will carry you with us.
He does not complain about this troublesome crowd, but earnestly begs him not to take this trouble upon himself, so that Esau will not bring any other excuse, that he will drag something slowly or something else like that. With this, he secretly wants to give the armed people, who had Esau with them, to understand that this will be annoying. Yes, he also tells the danger, namely, when he says, "If they were to overdo it by one day, the whole host would die to me." The Hebrew word means to beat, as we use to knock on a door. For the cattle are driven with a rod or stick. If I were to drive them by force," he says, "so that the herds would have to go as fast as the traveling people, then the whole herd and children would die in one day. In German it means to exaggerate. Therefore it is better that you go ahead with your people, so I will follow you.
V. 14-16: My lord goes before his servant. I will go by and by, and the cattle and the children shall go, until I come to my lord in Seir. And Esau said, I will leave with thee some of the people that are with me. And he said, What need is there? Let me only find favor in the sight of my lord. So Esau went on his way again that day to Seir.
(72) The Hebrew word nahal actually means to lead, as it says in Psalm 31:4, "For thy name's sake thou wilt lead me and guide me"; and in Psalm 23:2, "The LORD leadeth me beside the still waters. And in this place Jacob says, "I will lead them merrily, as sheep are led to pasture or to water, that the cattle and the children perish not. For this is the office of a shepherd. And so David says of Absalom, 2 Sam. 18:5, "Drive Absalom cleanly for me."
73) And he says, "After that the cattle and the children may go," which is, according to the Hebrew, in Latin, juxta pedem operis et parvulorum: that is, after the foot of the work and of the little ones. And he calls all his possessions opus in Latin; in Hebrew, melachah, in
German, Werk. And the same word is also in the third commandment. From this comes the Hebrew word melecheth, the power of heaven that works on earth to make the land fertile so that it bears fruit abundantly. And Christ also speaks in this way, Luc. 21, 26: "The powers of heaven shall move." But here Jacob calls all his household, and all his possessions, a work, in Latin opus, except the children and wives. As it is said in the third commandment, Exodus 20:9, 10: "Six days shalt thou labor, and do all thy works," that is, thou shalt do therein what thou hast to do: "but on the seventh day is the Sabbath," there shalt thou rest, and hear the word of the LORD thy God.
(74) A question is also raised here by others, whether Jacob lied when he says that he will come to Esau in Seir, and yet it is not written anywhere that he came there. But I have often said that I cannot excuse the saints from all sin. For we know that the greatest and holiest of men have often been grievously fallen and defiled, not only by common error and weakness, but also with great sins against faith, hope, love and patience, namely, with disbelief, doubt, anger and impatience against God. Let us have them as companions and examples to comfort us. And we shall not think that they were sticks, stones or blocks, but like us. Elijah obtained from God that no rain had fallen in three years, but afterwards he felt that his flesh was trembling and desired that he would only die soon, 1 Kings 19:4. But where they did right and spoke well, and what is not to be blamed, that is not to be interpreted deceitfully or falsely. Therefore we are not to suspect Jacob as if he had acted deceitfully or fraudulently with his brother, but there is in him a very faithful heart, which is very glad because of the reconciliation that was established between him and his brother. He is now cheerful and no longer worries about any danger, so he has no cause to flatter his brother or to lie.
(75) But why did he not go to Seir, when he promised his brother? Answer: He does not promise him that he would go straight to Seir on this journey, but he tells Esau to go ahead of him until he will follow him and come to Seir. But he first went home to his old father and visited him before he came to his brother in Seir. But it does not rhyme badly that he will have gone to his brother in Seir or to some other place. And there is no doubt about it, they both came together when their father was buried.
76 Esau, however, so that he may again prove his friendship and good will, says that he wants some of his people to stay with Jacob and protect him. But Jacob refuses to accept this, because the long delay on the journey would be annoying to them because of so many obstacles. I have enough, he says, that I now know that you are my friend. So they both go, having taken leave of each other, Esau to Seir, and Jacob to Sukhoth 2c.
V. 17: And Jacob went to Shukoth, and built him a house, and made tents for his cattle: therefore the name of the place is Shukoth.
(77) The city of Shukhtoth was then called by that name. For Jacob made there a tent for his cattle, and built a house for his family. And the text reads as if Jacob had stayed in the place for a time, and that it had not been merely a little way station or lodging for a night or a day, but that he remembered the building that Jacob had done. Therefore he says that he lived there for a while. Lyra says, according to the opinion of the Hebrews, that he lived there a year and a half; from which opinion came the previous question: Did Jacob lie, because he promised to come to Seir and yet stayed a year and a half at Sukhoth?
It is uncertain how long he stayed there and whether he came to his brother or not. And has probably
It is therefore proper and customary among men to show their love by the service and friendship they show one another, who are reconciled to one another. In this way, it is quite plausible that these brothers have also often come together and kept friendship with each other, and have also established the same among their children's children and brothers-in-law. This, methinks, follows better from the fact that the text says: Jacob dwelt at Sukhoth, made a tabernacle there and built a house, than that he should have lied and not come to his brother.
79 But that I say this by the way: I was of the opinion that Benjamin was born in this year, when Jacob came again from Mesopotamia: but I have found that the opinion is wrong and that he was born only eight years later. For this is a useful and necessary diligence, that one investigates in the histories of the holy scriptures and remembers the order of time, how one thing came to pass and happened after another. St. Paul forbids the genealogy of persons and not the account of time. For such an account is very useful to understand the Scriptures correctly. The genealogical registers, however, are uncertain because of the infinite disorder and almost impossible in the case of such great changes, since they have married for the second and third time, likewise also in the case of the difference of the sexes, which are mixed among themselves in various ways. It also often happens, as Lyra indicates, that a man has two or three names, so that he is called, or that many of them have one name, so that they are called. That is why the genealogical registers are a confused matter and are forbidden, and whoever would search for them with presumption will do vain work. But the account of time is necessary, especially for the reason that the Jews may be referred to it for the sake of Christ's future, of which one can have very clear evidence from the order of time. Even though it is not possible to be so precise about it, there is little point in it if it is not possible to be so precise.
Hereafter, however, we will say more about the chronology of Jacob.
80 Suchoth, Pnuel and Mahanaim are cities above the Jordan in the tribe of Gab. The same country was taken over by the Arabs up to the Jordan, therefore it got the name Arabia. In the book of Judges, chapter 8, vv. 15-17, it is said that Suchoth and Pnuel were destroyed by Gideon because they did not want to give bread to the people, who were tired.
(81) So God finally gave the patriarch Jacob peace and rest after the bondage, misery and so much toil and trial that he was able to dwell safely and peacefully with his family and livestock and maintain his household for himself, as befits a householder. For this reason he now builds a house, teaches and governs.
And the Holy Spirit is not ashamed to describe all this so diligently. First of all, to indicate the change in the lives of the saints, since affliction and comfort tend to alternate with one another, and one follows the other. As God has ordained in nature that day and night, winter and summer also alternate with each other. For this reason, God, out of great goodness and mercy, tempts His saints so that they may not become secure and lazy in peace and tranquility, but may not despair in adversity and distress. For the cross is necessary to humble the flesh, that it resist not the Spirit, nor rule over him. But tribulation without end or change would make the spirit and the heart despondent and drive them to despair. Therefore God moderates it and alternates affliction and comfort with each other out of great kindness, according to the rule of Paul 1 Cor. 10:13: "God is faithful, who does not let us be tempted beyond our ability." He often lets the temptation come to the highest and to unspeakable groaning; but "he makes" it "so that the temptation may gain an end," that we do not even sink, but "that we may endure it"; as St. Paul says 2 Cor. 4, 9: "We are oppressed, but do not perish." 2c.
This is the doctrine of the whole sacred world.
This is the scripture that is held up to us in this place in the example of Jacob, namely, that it always alternates between affliction and comfort, for the sake of the sinful body being killed, so that it does not exalt itself and become hopeful; then, so that the spirit is not swallowed up by sorrow and is not even weakened by terror. For God wants us to beware of both, that we do not become proud and hopeful according to the flesh, and that we do not despair according to the spirit, but that we remain on the middle road between sorrow and joy, between honor and shame. For thus the patriarch Jacob had many trials; but after them all he received consolation again, when he saw the reconciled face of God and of his brother. For then his soul recovered, the night passed away, and the sun now shines on him again, since he passed by Pniel. Soon after, another challenge will follow.
The other reason why the Holy Spirit holds this up to us is to indicate that all the works of the saints or believers, however small and childish they may be, are pleasing and acceptable to Him as glorious fruit in the sight of God. Not only are the high and theological virtues of the saints described, as having struggled with death, sins, and other temptations, and having overcome them with great danger, but also these bad, domestic, and minor works, so that we may learn to live our lives in such a way that we may be sure that we please God in all our service and works. I do not always pray, I do not always talk about the law of the Lord, nor do I always fight with sin, death and the devil; but I put on my clothes, I sleep, I play with my children, I eat and drink 2c. But all this, if it is done in faith, is considered by God to be right and well done and good works in His sight.
This should be diligently impressed upon the people against the abominable hypocrisy of the monks, which hypocrisy, with its adventurous form, is a disgrace to people's eyes and senses.
that people are taken in and marvel at the hypocrisy, but despise the daily and domestic works and are disgusted by them, as if they were worldly and despised by God: yet the monks and hypocrites have many unskillful things and unrighteous works in their lives. But let it be known that every vain word of the wicked also displeases our Lord God; indeed, even their sacrifice and the most beautiful service of God before God is vain sin and abomination. But for the believers everything is for the best, Rom.
8:28, including their weakness, error and sin. The reason and wisdom of the flesh knows nothing of this; therefore it does not judge rightly and cannot distinguish the works of the hypocrites and saints.
Jacob went from Sukhoth to Salem and bought a piece of land there, and erected an altar there to call on the name of God and to preach the heavenly doctrine. I consider the same piece to be appropriate for the following chapter, and that the thirty-fourth chapter should begin with it.