(p.9) The merchants have among themselves one common rule, which is their chief maxim and the basis of all their sharp practices. They say: I may sell my goods as dear as I can. This they think their right. Lo, that is giving place to avarice and opening every door and window to hell. What does it mean? Only this: “I care nothing about my neighbor; so long as I have my profit and satisfy my greed, what affair is it of mine if it does my neighbor ten injuries at once?” There you see how shamelessly this maxim flies squarely...

(p.10) The rule ought to be, not: I may sell my wares as dear as I can or will, but: I may sell my wares as dear as I ought, or as is right and proper. For your selling ought not to be a work that is entirely within your own power and will, without law or limit, as though you were a god and beholden to no one; but because this selling of yours is a work that you perform toward your neighbor, it must be so governed by law and conscience, that you do it without harm and injury...

(p.12) In deciding how much profit you ought to take on your business and your labor, there is no better way to reckon it than by estimating the amount of time and labor you have put on it and comparing it with that of a day laborer, who works at another occupation, and seeing how much he earns in a day. On that basis reckon how many days you have spent in getting your wares and bringing them to your place of business, how great the labor has been and how much risk you have run, for great labor and much...

(p.94) And God gives to Adam a two-fold charge that he should work or till this garden, and also that he should guard and defend it. Some faint vestiges of this original command yet remain in these miserable remnants of primitive things, which we still possess. For even to this day these two things must ever be joined together: not only that the earth should be tilled but also that the productions of that cultivation should be defended. But both these great principles are corrupted and marred in an infinite number of forms. For not the tillage of the earth itself...

(p.95) If we speak of food and the misery attending it, not only have beasts the same general produce of the earth, now no longer an Eden, which we have; but men defraud men of the same and rob them of it by theft and plunder. Hence hedges and walls and other strong defences are found necessary for the protection of property; and even by these the produce, we have obtained by the labor and sweat of cultivation, can scarcely be preserved in safety. Thus we have indeed a remnant of the labor of cultivation, but very far different from the...

(p.96) Hence man did not fall by sin in soul only, but in body also; and both participate in the punishment. For labor is a punishment, which in the state of innocence was an amusement and a pleasure.

(p.97) But the text speaks of human "tilling" and human "keeping" absolutely. So Cain just below, Gen. 4:2, is said to have been "a tiller of the ground." And in Job and Ecclesiastes kings are called tillers of the earth or husbandmen; not merely on account of their labor itself in tillage, but on account of their guardianship and protection. But as I have all along said, labor and protection are now hard and difficult terms? But originally they were terms denoting a certain delightful employment and exquisite pleasure.

(p.168) V. 19a. In the sweat of thy face shalt thou eat bread.
With what variety of expression and repetition does Moses dwell on this labor and trouble, when he is declaring the manner in which the husband must labor and toil in feeding his family, defending his property and governing his house! And all these toils and troubles are far more difficult in our age on account of the perverseness of men, than they were "in the beginning." For we universally witness, even where the expectation of food is certain, with what difficulty a family are kept to their...