In meditating on this book of Genesis the picture Moses gives us of the Church at that time is to be continually and diligently considered. And indeed in reading these histories, the following six particulars are to be carefully borne in mind.
First, the doctrine of our primitive fathers is to be considered, and that the prophets and apostles drew many things from these fountains. For our forefathers and the prophets learned the benefits of Christ, both out of the promise given to Abraham and from other parts of those histories. How eruditely and learnedly does Paul draw up the article of righteousness by faith out of that word of Genesis, “Abraham believed in God, and it was counted unto him for righteousness.” And David ascribes unto Christ a priesthood like that of Melchizedek; marking particularly his office of blessing; when he blessed Abraham and promised him in the sweetest words, the favor and help of God; which was different from the office of the Levitical priesthood.
This is a most rich part of the Scripture of Genesis as the following commentary frequently points out, and as the godly reader at once perceives in this very history itself; for he knows that these histories are to be read in a far different spirit and with a widely different intent, than all profane and heathen histories. Heathen histories merely set before us examples of civil manners, and show that the events attending honest designs are for the most part good, and pleasant, and successful; but that the most fatal calamities await atrocious wickedness. And this is nearly all that we learn from profane and heathen histories. But these prophetic writings contain things of much higher moment; the doctrine of God, the divine testimonies concerning eternal things and the government of the Church.
Secondly. We must observe and consider these miracles. Not merely to feast our wondering curiosity on their singularity or novelty, but hold them fast as testimonies and evidences; intended to show what kind of doctrine and what kind of teachers God approves. All those marvelous and signal acts of God are above nature, and wrought as “seals” of the doctrine. For we are not to imagine that God was in jest, when he forewarned the antediluvian world of the Flood, and when he saved the family of Noah alone from that mighty Deluge. All these his mighty acts were testimonials of his providence and of his doctrine, which the aged Noah preached.
Thirdly. Let the government, defense and protection of the Church be diligently observed; which, although it seems to be neglected of God, yet exhibits most illustrious proofs of the presence of God and of his providence.
The Emperor Augustus ruled the world by sure and established laws; he had his armies, to whose care he entrusted the safety of his provinces, and he had also his wealth and other resources, wherewith to support his armies. Thus a political government is fortified and protected by human laws, counsels and power. But the government of the Church is far different from this.
Abraham, Isaac and Jacob wander about like private men and strangers in the land without any human resources for protection; and they collect together a Church by the Word or Voice of God, and by the Holy Ghost. And though they are unceasingly exercised with various sorrows and distresses, they still find themselves delivered from all evils, protected and defended from above!
So also Jacob, when about to take his journey with all his family through the territories of his angry and embittered brother, is filled with fears and hesitations, and the difficulties seem insurmountable by all human counsel, but in the night he wrestles with the Lord and is encouraged, confirmed and protected.
And many like examples are contained in this little but momentous book of Record, which shows us that God is ever with his Church. It commands and encourages us also to seek and hope for help and defense from him. For these things were recorded and handed down to posterity that we might be encouraged by such examples and might know that God in the same manner is ever willing to protect and defend us.
Fourthly. We must bear in mind the continual succession of the Church. Men magnify the ordinary succession of all human things; the titles and honors and decorations of parents and the magnificence of houses and places. Cain, Ishmael and Esau arrogated to themselves dominion and superiority in the Church, because they had the advantage of their brethren in age. The ancient Babylonians maintained that their opinions concerning God were the most true, because that was the most ancient dwelling place of our fathers, and because it was the capital and citadel of their empire; just as bishops and colleges now on account of an ordinary succession assume to themselves this peculiar honor, that they cannot err; and that they are the habitation and the pillars of the truth.
But Paul shows us in Romans 9:6, etc., that all such judgments and opinions are refuted in Genesis, where the apostle shows in the most forcible manner that the Church is not propagated and continued by any prerogatives or privileges of birth or place, but by the calling and Word of God. The family of Jacob was the Church; because it retained the doctrine of the Word from heaven; but Esau did not retain it.
Thus the Church which fell away and declined in Palestine was restored by the calling of the great teacher Abraham, and by the renewal of the promise to him with additional evidences and testimonies, and this history shows that the Church is the care of God, and is regenerated and revived by him; as Paul says, “And he gave gifts unto men, prophets and apostles, and pastors, and teachers.”
Let us not then be moved by honors of dignity, or places, or an orderly succession, so as to be made to believe that the church is that assembly of men who oppose the Gospel and who would kill and exterminate all honest men on account of their profession of the doctrine of godliness, as Cain did.
Fifthly. We must bear in mind while reading this Book of Genesis, the lives, manners and actions of the persons recorded in it. We have before been speaking of the doctrine and government of the Church, and they who despise these will never truly value or prize this book. For such men seek in these histories as in all others, and are interested only in the various commotions and changes of states and kingdoms, and the examples and lives of the leaders of armies and the wonderful events of wars. But here they read also the conversations and lives of shepherds; which are like real pastorals, better than Virgil’s Bucolica. And they here read also the marriages and quarrels of women, which they despise as altogether without interest. All such readers and proud men err, and do not understand that it is the Church which is here portrayed by Moses, which is poor and humble in external appearance and unlike mighty empires; yet, as the members of that Church lived a civil life, its history consists in domestic and political actions; according to the vocation of those members of the Church of God and the various occurrences which took place in their lives.
Thus Abraham taught his guests concerning God, and with such effect that they themselves said, that he was an angel from God; for it is indeed a great work, verily the greatest of all works to teach rightly concerning God. This same man carries on war when circumstances require it and defeats a huge army of the Chaldeans with a very small number, showing thereby that true courage is a divine motion in the soul from God. This same man is also a master of a family, is full of pure affection, and loves his wives and his children. He is also a diligent man in all his domestic affairs. He defends his fountains and his cattle. In buying he evinces peculiar care, justice and equity; things which he knows God requires in all the dealings of men with each other. And in all this tenor of domestic and political life Abraham’s great aim is this, that thereby his confession and profession might be made manifest by his actions. In all the common calamities moreover which attend this life of trouble, he exercises the fear of God, patience and calling upon God in prayer; and he experiences at the hand of God many and great deliverances.
All these things in the lives of the holy patriarchs are committed to letters and recorded in this Holy Book; to the end that superstitions of every kind might be refuted. For in all ages superstitious men have imagined and sought out various ceremonies and modes of religious action, which are not consistent even with common sense, and these superstitious
ceremonies they have pompously commended to the people under the title of great acts of religion. All the laws of celibacy, of particular meats and drinks, of afflicting and torturing the body, to make a feigned outside show of religion, are as ancient as the world itself. But let us oppose to all these mad inventions the domestic and political lives and conversations of the patriarchal fathers, which were full of examples of faith, full of the most honorable and kind duties toward their fellow men, and full of the tenderest affection. Nevertheless, these holy characters were not without ceremonies. There were sacrifices; there were certain explanations of the Word and will of God; there were certain holy exercises. The possession of letters and of learning also rested with these men especially. From them it is that we received theology, history and medicine. Therefore they must doubtless have been engaged in various domestic duties and exercises; that those of the less experienced ages might be instructed by them and trained to virtue.
Sixthly. Even the faults and falls of the great men, recorded in this Book must be particularly considered. They took the greatest care not to rush into anything against their consciences. But some offenses will arise in the best of men even against their wills. And sometimes offenses occur of which men are wholly ignorant and unconscious before they take place. Lot, when in the great grief of his mind he had drunk to excess, was defiled by an incestuous commerce with his own daughters.
But in these slips and falls we are to observe a distinctive difference. These holy men who feared God, as I said, were on their guard not to rush into anything against their consciences; and when they happened to fall they deplored the weakness of human nature and learned to see the value of the promise of deliverance through the Saviour, who was to come. And they at length knew that God had received them again in mere mercy, for the sake of the great Deliverer promised; and by that confidence and trust in the promised mercy they returned to God; and therefore they obtained pardon and were delivered from their sins and the punishment of them. Hence Jacob preaches and proclaims the angel, the Son of God, by whom he said he was “delivered from all evil”; namely, from sin and eternal punishment. But the wicked, as Cain, the “giants,” and the people of Sodom, defiled themselves with various sins and iniquities in an open contempt of God, and rushed into eternal destruction. Therefore the wide difference between the falls and punishments of these two characters is to be diligently observed in reading this book of Genesis.
These observations I have made by way of Introduction for the benefit of the inexperienced, that being thus forewarned they might know that the doctrine contained in these sacred histories is concerning the most momentous things, and is most copious and extensive, which indeed the following commentary will most learnedly and blessedly open up and explain. Let those therefore who read it bear in mind that the six particular admonitions which I have here mentioned; and let their aim in reading be this, that by meditating on the lives of the holy men here recorded, they may become accustomed to the fear of God and to faith in him; and to call upon him in prayer and supplication.
And as there is no old commentary of the book of Genesis existing, and as it is well known to all that this book is calculated to be of the utmost benefit and profit, thanks are due to the Reverend Doctor Luther, our teacher, both from myself and from all who fear God, for having undertaken this exposition, by doing which he has rendered a most essential service; not only to us, but to all posterity; because he has here opened up and explained the most important things; and has also so commented upon those most excellent men and lights of the Church, Abraham, Isaac, Jacob and Joseph, that their virtues because of this commentary shine forth with much renewed brightness.
Before this, when the people heard the names of these luminaries of the Church, they had no particular thoughts upon their spiritual excellencies or their heroism; nor did they consider them to be above the common rank of shepherds; but now, they learn to acknowledge the peculiar presence of God with them, and to render thanks unto God that they were called of him and that they so wonderfully governed and revived the Church. From these also they have borrowed eminent examples of the fear of God, of faith, of confession, of patience, and of many other holy virtues. On these they fix their eyes as on leaders and lights of the Church, and inquire of their doctrine for the confirmation of their faith. In a word they venerate them as their fathers; that is, as teachers of all who call upon Jesus Christ; and they understand also that these same patriarchs are the fathers in the flesh of those murderers, the Jews, and of others who, like the Jews of old, hold up Christ for a laughing-stock and “crucify him afresh” day by day.
Indeed, it is no small step toward godliness to know the doctrines of Abraham, Isaac, Jacob and Joseph; and to exalt these eminent men in our esteem.
And that this commentary might be a benefit to more, and might be handed down to posterity, as Doctor Luther had not leisure enough to commit it to writing, with the help of my friends, Caspar Cruciger and George Rorary, I collected it with the greatest diligence and speed, as we received it from the mouth of our venerable teacher Luther; and faithfully committed it to paper; and I hope our services will be acceptable to all our readers who fear the Lord.
This useful and valuable monument of divine knowledge and experience therefore I dedicate to you, most Illustrious Prince, John Ernest; which, I doubt not, you will prize more than any monuments of marble or of brass. For I know it is your desire that this noble work of Martin Luther should be preserved for the Church’s sake; and I am equally assured that you love and cherish it with a pious regard, and after the example of your father; and I am also persuaded that you love the author of it; which also you do after the example of your reverend father, that most upright prince, Elector John, Duke of Saxony, whose worth we thus deservedly record; who, although he was far inferior to our most eminent leaders, whom I have before mentioned, Abraham, Isaac, Jacob and Joseph; yet I may justly rank him with that Pharaoh, King of Egypt, whom Joseph instructed in the true knowledge of God; and who gave a quiet dwelling to the family of Jacob. For thus your father also learned the Gospel with a holy desire that he might worship God. And he cherished and adorned the churches, and devoted all his counsels with the greatest moderation, to the common peace and tranquility of Germany.
Receive therefore, Illustrious Prince, this great work, which is now dedicated to you; that by reading these wonderful histories of the government, the perils, and the defense of the Church of God, you may learn to govern and strengthen your own exalted mind.
The reason why this commentary did not appear all at once, but in separate volumes, was because the labor of collecting and committing it to paper was very great; and we have not much idle time at our disposal, from the duties of our calling, as many dream we have; nor as those have, who only vaunt and talk of their great and numerous good works. I hope however that this my candid confession will be accepted by the reader, if I shall put into his hands a part of our labors first; though it is not a small part; and I promise that the remainder shall be added to it in a short time. For as one of old says, “A godly mind surmounts the hardest toil.”
We who are engaged in church work have not only the labor of commenting and teaching, but we have also to endure many other burdens; and that, too, with much courage and firm determination of mind.
Nor am I deterred from my purpose even by the opinions of those, who say that nothing which our adversaries advance, who reproach this kind of doctrine (which, through the goodness and mercy of God, sounds forth in our Church), ought to be published to the world. For God’s will is that he should be proclaimed aloud, both by the living voice and by the writings of his Church. Hence it is said concerning the Church’s living voice, “Out of the mouths of babes and sucklings hast thou perfected praise.” And concerning her writings, “These things shall be written for the generation to come.” God’s will is, that the doctrine revealed by him should be delivered faithfully and purely to posterity. And his will also is that we should inculcate it by
speaking, by discoursing, by commenting, and by writing; that it might become familiarly known to us. And this continual meditation and application of the pen are of essential service to the promotion of godliness.
In a word, on what subjects can we meditate and what things can we commit to paper more useful and important than these? I approve of the labors of all, who devote themselves to the useful arts. I praise those who describe the nature and properties of plants and adorn any of the arts given us from above. But it is not more the duty of men to philosophize upon plants or upon the anatomy of the human body, than to collect with a godly intent those things which were delivered to us of God, attended with sure and certain testimonies.
And as to our adversaries, who reproach the doctrine of our Church, all such are refuted in this very book of Genesis by those sure witnesses, Abraham, Isaac, Jacob and Joseph. Since, therefore, we have such eminent men as these, as witnesses on our side; nay, as our teachers, too; let us not be moved by the calumnies and reproaches of the wicked. Reader, farewell. To God I commend you.
Christmas, 1544.
DEDICATION OF BASIL FABER.
TO THE WORTHY, Honorable and Illustrious Christopher von Steinberg, my Gracious Lord:
How one should read the books of Moses and what one should chiefly learn from them are fully set forth by our beloved and highly honored father, Doctor Luther, in many places of his writings; namely, one should first of all and above all concentrate his attention upon the very loving and comforting promises concerning our Lord and Saviour, some of which are very clear and plain in the sacred writings of Moses, as Gen. 3:15, “And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel.” Also, Gen. 22:18, “And in thy seed shall all the nations of the earth be blessed.” Likewise Deut. 18:15, “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken.” In the second place attention should be given to the glorious and beautiful examples of faith, of love, of suffering, of patience, of prayer and other spiritual characteristics and traits in the saints, as in Adam, Abel, Noah, Abraham, Isaac, Jacob and others. How God was disposed toward them, governed, protected and heard them. And thirdly, study the examples of unbelief among the ungodly and of the divine wrath and judgment, in Cain, Ishmael, Esau, in the Flood and in the destruction of Sodom and Gomorrah. For all these are nowhere described more truly and fully than in the writings of Moses; and such examples illustrate, if they are rightly studied, how the entire Old Testament is to be used with profit; namely, that we learn to trust and believe in God from the examples of the saints set before us, how God received them, ruled and led them and wonderfully protected them. But from the examples of the wrath and judgment of God learn to fear him.
Collected Works of Martin Luther Page 470
