First part.
About Abraham and his profession.
V. 1 And the Lord said unto Abram, Get thee out of thy father's country, and from thy friendship, and from thy father's house, unto a land which I will shew thee.
This is the third age (as it is called), in which the holy scripture begins the description of the church at a new stem. For so far the line has gone from Adam through many patriarchs to Noah, and from him to Abraham, under which line the church received a great blow, because the ungodly nature had so multiplied and taken over that even the descendants of the saints were carried away into error. That is why Moses had to show how the church was replanted and revived by God in such great distress and danger, so that it would not perish and the true religion would not be completely destroyed.
2. and this history is held up to us as a special example of God's grace and mercy, which should also comfort and strengthen us in our time, so that we can be certain that God will also
At this time, when everything seems as if religion is about to perish, he preserves his church.
(3) And although in these histories, which we have just had, many great and important things are also included, they are nevertheless very short. In these histories, however, which now follow, the Holy Spirit will spread out and act and explain everything more extensively: that thus far the church has been like a little stream flowing gently and quietly, which now becomes large and strong and rushes along like a mighty water, until through the wonderful blessing of God the holy people so multiply and strengthen themselves that they fill the whole earth like a mighty sea with their name. Therefore, it is very pleasant and comforting to see how the church has begun and increased. And we see that the prophets also took pleasure and joy in such thoughts; for Isaiah remembers such wonderful government and planting of the church more than once.
4 Now Moses, when he spoke of Noah, called him and his family a righteous man and without change. But here he does not give such a title to Abraham, no doubt because Abraham was with his father and his brothers.
to whom, as Joshua Cap. 24, 2. was idolatrous, and not pious or righteous before God, but before Nimrod, which idolatry he followed. Therefore Moses was silent about the person of Abraham and praised nothing about him. For idolatry is to be punished and not praised. But he praises and glorifies God's mercy for our consolation, that he did not let such an idolater remain in idolatry any longer, but called him out of this church of the wicked to another place.
5 Such a glorious calling is worthy of praise and commendation, as Isaiah praises him highly in chapter 41, v. 2, with these words: "Who raised up the righteous man," that is, Abraham, "from the going forth? that is, who called him to preach righteousness wherever he went? for such is the meaning of the Hebrew words le raglo. And the epistle to the Hebrews Cap. 11, 8. 9. says: "By faith Abraham was obedient, when he was called to go forth into the land which he was to inherit; and he went out, not knowing whither he went. By faith he was a stranger in the promised land, as in a foreign land" etc. This is also what Moses says here, since he says that he was called by God to go out of his land.
For this grace and benefit, that he is freed from idolatry, does not come from his own merit or fortune, but is God's gift, who shows him mercy and calls him out of it. Just as Moses admonished his people that they had been chosen by the Lord, not that they had earned it for him, but that they loved God, and kept the oath that he had sworn to their fathers, Deut. 29:12, 13. So we see here that the beginning and the end coincide. For what is Abraham but a hearer of God who calls him, that is, such a person who does not do but lets it happen to him, and only such a thing in which divine grace and mercy work.
7 Therefore this text serves to prove and confirm the doctrine of grace against the doctrine of one's own merit and good works, which reason exalts and praises so highly. For if you
If you wanted to ask what Abraham was before he was called by the gracious God, Joshua Cap. 24, 2. that he was an idolater, that is, he deserved death and eternal damnation. But in this misery God did not reject him, but called him and made him, who was nothing before, everything. I will believe that if one wants to speak of external virtues, he was an honest man and, as much as possible for nature, a very pious man, who did not give in to fornication, avarice or other vile lusts, but overcame such blind stimuli of the corrupt nature with reason and moderation, or even kept them in check.
For the Babylonian religion of Nimrod had the greatest appearance, since it served God under the rays of a light, which is the most convenient form or figure of the divine majesty. As the holy scripture also calls God a light, 1 John 1:5, Psalm 104:2. Besides this very apparent worship, they also led an honest walk and a chaste life; hence it came to pass that this religion was also adopted by the descendants of the holy fathers.
(9) For superstition is indeed a harmful ruler who reigns in the world at all times and whose rule people eagerly accept. And especially in this apparent and glittering religion Abraham himself is the devil's serf and captive, who does not serve God as he wants him to be served, but as he sees that he is served by others, who in number, strength, honor and power far surpass the small remaining group of the holy fathers.
(10) Therefore Abraham, as I have said above, is nothing but matter, or such a thing as the divine Majesty, by the Word, to summon him, seizes and establishes in him a new man and patriarch; so that this rule is not lacking in any man, but stands and remains absolutely thus: Man is of himself nothing, is also able to do nothing, and has in himself nothing but sin, death, and eternal damnation; but the Almighty God works in him.
so much by his grace and mercy that he is something and is redeemed from sin, death and eternal damnation through the given seed, the Lord Christ.
(11) The patriarch Shem, as I can think, was just at that time in the land of Canaan, not alone, but with his church, and lived, as it is written afterwards, in Salem, and was called the priest of the Most High: therefore he could not have been alone, but must have had with him those whom he taught, which may have been the children of Elam, Assyria, Salah, Eber etc., who all fled the church of Satan at Babylon and followed the holy patriarch. And yet, God pretends not to respect them all, and chooses as patriarch only the idolatrous Abraham, who is the devil's prisoner, and was not left by anyone with the Nimrodites, but remains with them of his own free will.
12 But why does he do this? May he not rather take one of those who followed the holy patriarch Shem and kept the right worship? Answer: For this reason he does it, that he may praise and magnify his grace and mercy toward us, which in truth, as Paul says in Eph. 3:8, is "riches beyond measure. In the same way, he then calls Paul to be an apostle to the Gentiles, as Paul writes about himself in the same place, who was the worst of men, a death-slayer, blasphemer, and who burned with hatred against Christ and his church; if he could have called any of the two and seventy disciples or any other excellent man in his place. But he does not do so, namely, to show us how abundant his grace and mercy are.
13 Now this is not written so that the ungodly may be strengthened in their ungodly nature and sin all the more freely and boldly, but so that the fainthearted and fearful, who are always provoked to despair because of their sin, may have a consolation and learn to hope in such a merciful God according to such examples. For God's wrath
and sin is a fierce thing, and a conscience cannot bear it unless it is strengthened and comforted by God's word. Therefore, we are in great need of such examples that show us God's infinite and abundant grace and mercy, so that we may learn from them to call upon God and hope for forgiveness of sins.
(14) It is indeed a great unspeakable grace and gift that Abraham is a father of the Son of God according to the flesh: but what is the beginning of such glory? None other than that Abraham is an idolater and one of the greatest sinners, who serves such a God whom he does not know; and yet God's Son wants this grandfather to be and be praised in his line and line; just as some of Christ's other grandparents were also great sinners. But why is this done? First, that he may show and prove that he is a Savior and Beatificator of sinners; second, that he may remind us of his abundant kindness, that when sin oppresses us we may not despair; third, that he may also lead us astray and shut up the way to glory and hope. For because Abraham is called in this way, he cannot say, I have earned this, this is my work etc. For even though he was blameless and without fault in the sight of men, as far as the other table is concerned, he was still an idolater who would have deserved eternal death if this calling had not come, through which he was redeemed from idolatry and finally received forgiveness of sins through faith; so that this saying might remain: "It is not up to anyone to will or to walk, but up to God's mercy", Rom. 9, 16.
(15) The Jews do not know how to praise Abraham enough and do not measure him; they may say that he was thrown into the fire because of the cursed idolatry of the godless Nimrod at Ur in Chaldea, but that he was preserved by faith. They think to gain a great honor for their people, but they lie shamefully about it; as their own prince and ruler Joshua, Cap. 24, 2, publicly punishes and refutes them. 24, 2. The same is done by the monks, who in their
They do nothing else in their sermons than to praise their Franciscus, Dominic, Augustine beyond all measure; and whoever can do this best and elevate such saints to the highest, they consider him the best preacher. God, however, must be at the back of their minds, and at times they remember him with such praise that he has adorned such great saints with such gifts.
(16) Now this is a philosophical preaching, taken from reason and rightly Turkish, which thus pretends that we come to salvation and righteousness by our own works. Therefore we should follow Moses' example when we want to preach about saints, and yet not forget that Abraham, when he dwelt in Ur in the Chaldean country, was an idolater and an idolater; That is, we are to teach that even the most exalted saints were men who could have fallen into sin and did fall horribly; but that they were preserved and subsequently adorned with various gifts is all a work of the mercy of God, who calls us by his word and does not reject us.
(17) For in this all saints are like Abraham, that as long as the divine calling is not yet there and they do not have the word, they are in death and condemnation, even though they may appear to be pious and holy. But when they are called and enlightened by the Word, they believe, give thanks to God, live holy and please God, but in such a way that they then also need forgiveness of sins: therefore they are humbled and are not proud, even though they live most holy.
But here a question arises: How Abraham might have been called? and: Whether he heard this voice of calling from God Himself? I am completely of this opinion and believe that he was not called without means from God and without the ministry of preaching; as it is said afterwards that God visited him and talked with him, even that he was his guest, Gen. 18:2: but I believe that this commandment to go out of the land of the Chaldeans was brought to him either by the patriarch Shem himself or by others sent by him.
19. For the pious Shem did not only suffer that Tharah and his children had to perish in this fire of the Chaldeans, that is, in the Nimrodic idolatry, but that he saw from divine revelation or divine inspiration that from his lineage Abraham alone would be the one from whose loins the Savior and Redeemer of the entire human race should come; Therefore this revelation moved him so that he could no longer suffer him among the idolaters, especially because his father Noah was now hardened. For Abraham had to leave Ur by God's command almost sixteen years after Noah's death.
20 But that Moses writes that the Lord called him out of it, is to be understood as meaning that some holy people called him out of it by inspiration of the Holy Spirit. For what men speak from God's Spirit, God Himself speaks; as Christ says Luc. 10, 16: "He who hears you hears Me." The Hebrew word lech lecha, where in Latin and German it says: "Go out," is very important in Hebrew, and if one wanted to translate it from word to word, one would have to give it: "Go you out of your country." For he wants to indicate that the whole religion in which Abraham lived until now is godless and cursed. As if Shem wanted to say: If you stay in this place, you will not be saved; but if you want to be saved, leave this country, leave your friendship, leave your father's house, and go as far as you can from these idolaters, with whom there is neither faith nor fear of God, but only idolatry, false faith and error, which follows where God is not known. For if there had not been godless and unrighteous worship at Babylon, God would not have commanded Abraham to go elsewhere. Therefore, the very word "Go forth" concludes and holds the first tablet; Abraham hears it and begins to fear God, that is, he believes this threat and is obedient to the holy counsel; therefore, such a glorious promise follows it.
021 But as the pious Shem preached unto Abraham, so David preacheth
also to his people Ps. 45, 11. where he says: "Listen, daughter, look at it, and incline your ears, forget your people and your father's house." This is a serious admonition that the Jews should not despise the word of the gospel, but that they should prefer this doctrine to their law and all that they have, and forget their fathers altogether. If you do this," he continues in v. 12, "the king will delight in your beauty," that is, he will accept you kindly by his grace and adorn you with his Holy Spirit, righteousness and other gifts. Therefore this is a glorious benefit of the word or ministry, that it indicates or reveals this sin, which reason alone cannot recognize, but also considers it the highest righteousness and most pleasing service of God. For idolatry is recognized only through God's word.
(22) And here the Jews, if they wanted to praise their father Abraham, should praise him. For until now he had lived in idolatry, had no true knowledge of God, and was without faith and fear of God, even though he did not appear to be a wicked man. But because the word reveals right worship and condemns idolatry, he does not do as our papists do, who, when admonished, continue stiff-necked and with hardened hearts, defending false worship against their consciences and holding to it: but he is content and soon obedient, when he hears the word commanding him to depart from Babylon, since he had house and home; he does not dispute with himself, as the wicked do: How if we were more pious than they that bid us hence? For we are also the descendants of the patriarch Sem, and the friends of him; and there shall be some saints in this land: why then should I go away alone?
23) Abraham has no such thoughts, but when he hears that the religion which had hitherto led his father's house and all his friendship is condemned, he abandons it, follows with his will the God who calls him, and does not allow himself any opportunity to be deceived.
and benefit, which he has before his hand, which is truly an excellent obedience, which we praise and admire. For a householder to leave his house, his possessions, his goods, his dear country, his dear friends, and to go into misery, not knowing where to set his foot and have a lasting place, is indeed no small test of obedience, which few would follow.
(24) And yet it is much greater and more serious that he allowed himself to be persuaded that the religion in which he was brought up and educated by his parents was ungodly, false and contrary to God; as we have experienced that it is most difficult to win those who have been brought up in the papist religion, which is obviously ungodly and blasphemous. Yes, we ourselves, who have long since abandoned the teachings of the pope, often have much trouble and work until we overcome this misery, which has become twofold through habit, since we were both born as hypocrites and then also strengthened in hypocrisy by false teachers.
(25) Therefore we praise Abraham, who, as soon as he was admonished by the holy Shem, departed from that which nature had given him, and to which his parents brought him up from his youth, and in which he was also strengthened by long habit. Which, although it could not have happened in the conscience without a great struggle, faith and the word finally won and retained the victory. If, therefore, the fathers of the monks, such as Augustine, Franciscus, Dominic etc., are held against this man, they are nothing against him.
We must not forget Sarah, who faithfully follows her husband, since he is obedient to God, and also forgives her fatherland and dear friendship, also leaves behind her household and food, which was undoubtedly well ordered, and follows an uncertain hope. And there is no doubt that her friends will have admonished her to let her husband go, especially because they understood what advice and nobility Abraham would draw from it. But the pious, God-fearing woman has not listened to all the good words, bit-
The servants also used to be much more pious and obedient than they are now. The household was much more pious and obedient than it is now, and did not want to stay with the father of the house or leave him.
The monks consider this a great praise, that they leave everything, when they find much more in monasteries than they leave in their parents' house. But whom will you compare to this monk, Abraham, here, who leaves his fatherland, friendship, paternal inheritance and goods, house, farm and everything, and simply follows into the misery into which God calls him? Among others, he has a companion in this monkhood, his pious Sarah, who does not see what kind of shelter she will have for the first night, when she could live at home in comfort.
Now she does not follow her husband out of marital fidelity and love alone, but has had help from the Holy Spirit, who has so moved and stirred her female heart that she should leave everything behind and follow God, who also called her, as the one who desired to be blessed and not to be condemned with the idols. Therefore St. Peter 1. epistle 3, 6. praises this obedience and wants the women to follow these beautiful and holy virtues of Sarah: "What daughters," he says, "you have become, if you do well and are not so shy."
29 Therefore this is the right praise of the holy patriarch, that he lets himself be punished, and recognizes that he is an idolater and godless, and is terrified of God's wrath, which is threatened to him. Secondly, that he goes out and does not know where? For he leaves his place, which was certain, and follows an uncertain one. For though he was sure in faith, yet in appearance he was uncertain; yea, he had not yet a seat anywhere, as history shows. David praises this very powerfully and gloriously, and presents it as a clear example in Ps. 39:13: "I am both thy pilgrim and thy citizen, as are all my fathers."
(30) How can anyone say that David was not the king and lord of the land promised to the seed of Abraham? For though Abraham wandered in misery, he was a king.
they have been well off and have had great goods. This is true; however, they have been in misery and have had the goods that they carried with them as if they did not have them; as the first epistle to the Corinthians Cap. 7, 31. testifies: "Use the world so that you do not abuse it.
This is how the saints live in the world at all times. They are well versed in housekeeping and worldly offices, govern cities and people, have children and servants, build the land, engage in merchandising or other crafts, and yet they realize that they are in misery with the fathers and are strangers; for they need the world as an inn, from which they know that they must soon wander; so they do not set their hearts on worldly business, but what is bodily they attend to with the left hand, but the right hand they stretch upward toward the eternal Fatherland. And since it happens from time to time that there is a misguidance and unwillingness either in the worldly regiment or in the household, they are not moved by it, or only a little. For they are content with the fact that they know that the eternal dwellings have been prepared for them by the Son of God, and that they may have it their way here in this hostel.
(32) For this reason the Scriptures rightly praise the faith of these most holy people, Abraham, Sarah and Lot, and set it before our eyes as a clear example for us to see throughout our lives. And yet this is the very beginning of faith and the first profession; but the other profession will be greater and more glorious, for which reason we must then also exalt Abraham's faith the higher. Now only bodily food, a place to live and a dwelling place are dealt with, as all these things are so difficult, but Abraham is confident of this and carries a strong courage, overcomes everything with his great spirit, and follows God, who calls him into a misery, of which they see no end.
(33) Now where are the idle and lazy monks who pretend that they have left everything? Jerome, Augustine, Gregory may well remain silent; for they are
Nothing, if one wanted to hold them against this stranger of ours, who wanders in the country, follows the command of God, and with strong faith clings to this one word, that the Lord will show him another country, in which he has to dwell better.
Second part.
From the promises made to Abraham.
V. 2. And I will make you a great nation.
34 This is a special, excellent text and one of the most distinguished of all the Scriptures. Therefore, it is not to be touched and run over lightly, but diligently studied, carefully unraveled and explained. Just as we interpret the punishment of idolatry, in which Abraham lived, and relate it to the law, by which sins are punished, so we might call this great consolation or promise the gospel. But what God promises so briefly and, as it were, in a summary, will be more abundantly and extensively explained and reported in the following chapters.
35 Therefore, you must first of all consider that the things which the Lord promises Abraham here are impossible, unbelievable and untruthful things, if you want to judge them by reason, because they are invisible. For if God intends to do such a thing to Abraham, why does He not leave him in his land and with his friendship, in which he undoubtedly has not been without a great reputation and name? Is it easier to get food and honor among unknown people, with whom one does not have a foot in the door, than at home, where one has fields and friends, relatives and a well-ordered household?
(36) Therefore, there must have been a great and high power of the Holy Spirit in Abraham to put such impossible, unbelievable and incomprehensible things into his heart.
And so he looks at them as if they were true and already existed, especially because he was now beginning to grow old. For he was at five and seventy years, but Sarah was ten years younger and barren.
(37) How thinkest thou then that all these things rhyme with this promise, I will make thee a great nation? for he signifieth that his seed and seed shall be a great nation. But where shall he get children and descendants, because he has a barren marriage state? This holy patriarch overcomes such great burdens of unbelief and such high mountains that assail faith and make it difficult, all by faith, and crosses over, clinging and hanging on to the one thing alone: "Behold, this is what God promises you, therefore you will certainly not lack it, even though you can neither see the way nor the way, nor even the time when this promise shall be fulfilled.
038 And the Lord called Abraham's seed a great nation, not only for temporal or bodily stature, but also for spiritual stature, that it should be in this bodily life. For this people must be distinguished from all the kingdoms and peoples of the whole world, however great and mighty they may be. For God gives land and people, kingdoms, and sets time for them, how long they shall last, as Daniel Cap. 2, 21. But He gives them out of His secret counsel, so that even those to whom He gives them do not know; for they think that it happens accidentally and by chance that one becomes a king or inherits a kingdom, and do not see that God sends and rules from heaven.
(39) This is why the name of happiness is so common and famous among the Gentiles, since they do not know what happiness is. But this people has had this advantage over all the peoples and kingdoms of the world, that God has revealed Himself to them in His word with many and various miracles and signs, testifying that He is the God of this people.
(40) Whether it may be considered, therefore, that the history and commerce of the Jewish people are not equal to the splendor and triumphs of the Gentiles, and that the other kingdoms, as the baby kingdom, are not equal to the kingdoms of the Gentiles, is a matter of opinion.
The Jewish regiment is far surpassed in power and riches by the conical, Persian, Greek and Roman regiments; but if you want to look at this people's regent, namely, God Himself, who, as it says in the prophet Isaiah Cap. 31, 9, had his hearth at Jerusalem and was, as it were, a fellow citizen there, it will seem to you that the victories and triumphs of all kingdoms and peoples are a stink and a waste in comparison, and that this history alone is worthy of being held in high esteem, praised and glorified, because it is certain that they were directed and accomplished by this Father of the house, who is the one and only God, Creator and Sustainer of all things. For although he also governs the other kingdoms, he does so secretly, so that even those to whom such benefits befall and who feel them do not know it.
41 But in this people he reveals himself; in this people he wants to be known, praised and honored. That is why he chose the tabernacle for himself and ordered a temple to be built for him, so that he would have a certain place among this people, to whom he would reveal himself in words, signs, miracles, customs and ceremonies, so that people could feel and recognize everywhere that he was present and could almost be grasped with his hands. Moses put this privilege in these words: "I will make you a great nation".
(42) The Gentiles are far above this people in power and goods, and their history and commerce are considerable, so that everyone is astonished at them; but all this is nothing compared to this special privilege and freedom, which Moses (Deut. 4:7) excellently praises, namely that this people has a God who is near to them, that is, who dwells in their midst and reveals himself in the word, service and holy prophecy.), namely that this people has a God who is close to them, that is, who dwells in their midst and reveals himself in words, in worship, in the holy prophets, who were full of the Holy Spirit and taught this people about God's will.
These are righteous and perfect goods, which the world does not understand, for it does not have them at all. Therefore Moses calls his people a great people in a much different way than Cicero and Demosthenes. Although it was also great in the flesh, if you want to consider which its
The origin was the lonely Abraham, from whom came such a great nation that the Scriptures compare it to the sand of the sea and the stars of the sky (Genesis 15:5).
44 But the Lord does not yet speak of the spiritual blessing and eternal life that was promised to this people. For what this people had in this life were still bodily and temporal goods, so that they would also have a reputation for greatness and God would dwell among them, speak, rule and protect them. These are also excellent gifts, which cannot be praised enough, that God so to speak closed himself into this people, that he not only dwelt among them, but also wanted to become a man out of them. But this belongs to the spiritual and eternal goods, of which we will soon say.
(45) So Abraham saw none of these things, and he also had cause to believe none of them, if he would have followed the flesh; for he had a barren estate: and though Isaac was born unto him afterward, and he saw his grandson Jacob fifteen years old, yet such a beginning, as every man must confess, was very weak and small against so great a promise. That is why the holy man had such excellent faith that he believed all this as surely as if he saw it before his eyes, and did not doubt the promises made to him by God.
46 Now let us also hold our unbelief against this so great faith. We know that Christ will come at the last day and destroy all his enemies, Turks, Jews, pope, cardinals, bishops, and what is more of the godless people who either persecute the word or despise and neglect it out of hope. We also know that Christ wants to be with his church between the times before he comes, and to preserve pure doctrine and right worship. But do you think, if we believed this, that any accident, however it may come, could grieve us? Do you also think that the certainty we feel would rise in our hearts, so that we would think about it, as we do now?
as if the day of the Lord had not come for a thousand years?
47 Therefore our faith, if we want to believe it, is truly a weak faith, and we are of little faith in the truth, which we cannot be compared to the holy Abraham, who holds on to such an invisible thing with certain faith, as if he already had it in his hand and felt it. He hears from the Lord: "I will make you a great nation", and yet he sees that he is like a barren tribe; for his spouse is barren. But when she finally becomes pregnant by the man out of God's promise against nature and gives birth to a son, he sees that the promise stands on this same son, who nevertheless had to provide himself with many countless accidents (as this life is uncertain); so he also sees that out of Isaac also a certain heir of the promise, namely Jacob, is born: So there is still nothing here that would agree with the promise, and yet his faith is certain, firm and unwavering, that he will have a very great lineage. This is the first part of this promise.
(48) The wicked Jews think that goyim, that is, nations, is a shameful name; for so they call those who do not worship with them, as we reproach the wicked who are outside the church: but they do not see that in this promise of their Father the true church is thus called; for this name belongs to the whole generation and to all the descendants of Abraham: I will make thee legoi gadol, "a great nation.
And will bless you.
In the Scripture the word "bless" means to increase and improve, so that this part of the promise belongs to Abraham's believing that he will not only have a great generation, but that it will also happen to him that it will be strengthened and increased from day to day. Therefore this is the first gift, that Abraham should become a great nation, that is, that his generation should have a kingdom, authority, goods, laws, ceremonies, a church etc. For this actually means a people.
50. the other gift is that this people also
As the 89th Psalm v. 31 ff. points out: "If his children forsake my law, and walk not in my statutes, if they profane my ordinances, and keep not my commandments; then will I punish their sin with a rod, and their iniquity with plagues. But I will not turn away my mercy from him, neither will I fail in my truth.
(51) This people has often been afflicted; the tribe of Benjamin has almost been strangled; the kingdom of Israel has been completely disturbed; the tribe of Judah has been afflicted and weakened in many ways, first by the Babylonian kings and then by the Assyrians and Egyptians. Nevertheless, by God's help, this people was preserved until the promise of Christ was fulfilled, since the right blessing and increase began in the first place, when the multitude of the Gentiles came in place of a few unbelieving Jews, and Abraham's seed was rightly compared to the sand of the sea and the stars in the sky. Therefore it still remains and will remain until the end of the world.
No kingdom in the world has had such a blessing. For what is this time in which the four monarchies or principal kingdoms have prospered? But Abraham's seed shall remain forever. Who now wants to see the beginning of this blessing, he reads successively the histories of Moses, Joshua, the judges, the kings etc., then he will find that this people was certainly a great and blessed people.
And want to make you a big name.
(53) This is to be praised and said of you far and wide, even among the nations; as Deuteronomy 5:6, 6, 7 declares: "This will be your wisdom and understanding among all peoples, when they hear all these commandments, that they will say, 'What a wise and understanding people these are, and a glorious people! For where is there such a glorious people, to whom gods draw so near, as the Lord our God?"
54 Now the Jewish people were famous not only because of the promise and worship, or because they were entrusted with what God had spoken, but also because of the good men and the right men.
For the sake of heroes. For whom shall we hold against David, against Hezekiah, against Daniel, against Joseph, against Samson, against Gideon, against Joshua, and against all such high men, whether they be prophets, or kings, or princes?
55 Therefore the Gentiles marveled greatly at this people and praised them for blessedness. Naaman the Syrian carried with him to his land earth from Jerusalem, 2 Kings 5, 17. Thus commanding their people and praising the Jewish worship Nebuchadnezzar Dau. 4, 31. ff., Darius Cap. 6, 26., Cyrus Ezra 1, 2. 3. and what is of other gods and worship they reject and condemn absolutely. Who would say that these are not great things?
(56) But someone might say, "Abraham did not see this, but died long before. This is true, but he believed it and rejoiced in it with all his heart; and if he had already experienced it, such joy would have been spoiled for him by Satan, who defiles and disguises the worldly and ecclesiastical regimes with so many aversions. But now he has a perfect joy, because he knows that everything that other nations would have of righteous wisdom, they would inherit and take from his lineage. Therefore he justly boasts of his great name, which he did not make for himself, but for the Lord.
And shall be a blessing.
(57) A wonderful promise is this, that this people shall not only be multiplied and blessed in body and spirit among themselves, but that this blessing shall also extend to the surrounding countries and peoples. Thus this blessing, which was bestowed on Abraham, was shared: Pharaoh in Egypt, Job, the king of Nineveh, the kings of Babylon Nebuchadnezzar and Evil Merodach, the Persian kings Darius and Cyrus, and others, whose histories do not exist, innumerable: and all these things Abraham, though he did not experience the time when they were fulfilled, saw in his spirit and believed.
V. 3. I will bless those who bless you and curse those who curse you.
(58) The church is never without enemies and adversaries, for the devil is an enemy to it, and therefore he pursues it in many ways and causes all kinds of danger and misfortune. Because Abraham's lineage, as the true church, should also try this, the Lord threatens here that the enemies of the church should be punished, because he wants to punish them himself. Thus Pharaoh perished in Egypt, whom this very threat sank into the Red Sea, Ex. 14, 28. By which also the kings of the Gentiles, Sihon, Og. etc. were thrown to death, and their kingdoms destroyed, Deut. 2, 33. cap. 3, 3; indeed, the kingdoms of the whole world have been overthrown and destroyed, as the Babylonian, Assyrian, Greek, Roman empires etc., because they have offended and insulted the church.
Again, God also promises blessings to those who do good to the church; as He built houses for the midwives in Egypt, so that they were not hostile to this people, Ex. 1, 20. Thus, by this promise, the harlot Rahab is preserved with her family, Jos. 6, 25. 6, 25. A diligent reader can find such examples for himself, how God has shown benefit in many ways to those who have either done good to the church or to the noble members of it, namely teachers or prophets. Thus were blessed: the widow of Sarepta, 2 Kings 4:1-7, the Moor in Jeremiah Cap. 38, 7, and others.
And in you all generations on earth shall be blessed.
Until now, the Lord promised Abraham only physical blessings and goods. For although these are also rightly called spiritual blessings, that God dwelt in this people and revealed Himself to them through signs, miracles and His word in the holy prophets, they were all blessings of this temporal life. But now follows the true promise, which should be written in letters of gold and praised and glorified in all languages. For it brings and offers the eternal
The promise of the blessing of the treasures cannot therefore be understood in a fleshly way, as if it were to remain in this nation alone, like the previous promises. But if this promise is to be poured out and distributed to all nations or generations on earth, as the words clearly indicate, then we will not know of anyone else who has distributed this blessing among all nations, except the Son of God, our Lord and Savior Jesus Christ.
(61) Therefore this is the simple, true, and irreproachable opinion: Hear, Abraham, I have made glorious promises to you and your family, but that is not enough; I will also honor and adorn you with such a blessing, which shall go forth and go out to all families on earth. etc.
62 And Abraham understood this promise very well. For he thought and concluded: "If all generations of the earth are to be blessed through me, then this blessing must not be on my person alone, because I will not live that long. For this reason I am not blessed by myself, but the blessing has come to me through God's mercy; therefore all nations will not be blessed for my person or by my power. But it will come to pass that from my lineage one will be born who will be blessed by himself, and will bring with him this blessing that will reach so far and wide to all the generations of the earth: therefore he will have to be God and not a man alone; although he will also be a man and will take our flesh upon him, so that he may be my seed righteous. To such thoughts of the holy patriarch Christ undoubtedly looked, since he says Joh. 8, 56.: "Abraham, your father, was glad that he should see my day; and he saw it, and rejoiced."
63) Because he says, "All generations on earth," this is not to be understood in width only of the generations of one time, but in length of all generations, as long as the world will stand. And this saying is in complete agreement with the command of Christ Marc. 16, 15. 16.: "Go and preach the gospel to every creature. Whoever
If any man believe and be baptized, he shall be saved: but he that believeth not shall be damned. That this opposition has now stood for one and a half thousand years and will continue to stand and remain until the end of the world, and the gates of hell, tyrants and the wicked will try and rage against it in vain.
(64) But it is especially to be noted that he does not say that it shall come to pass that all nations shall gather themselves to the Jews and all shall become Jews, but says that the blessing which this people shall have shall come from him to the Gentiles, that is, to those who are not circumcised and know nothing of Moses and his law.
(65) Therefore we hold this blessing rightly against the curse under which all men are because of sin, which has been lifted by Christ, and the blessing has been given to all who will accept him and believe in his name. This is a wonderful deed of God, that we, saved from sin, from death and from the power of the devil, come into the company of the angels of God and are made partakers of eternal life.
From this promise flowed all the preaching of the prophets about Christ and his kingdom, about the forgiveness of sins, about the gift and sending of the Holy Spirit, about the preservation and government of the church, about the punishment of unbelievers etc. For they have seen that these things certainly follow one another and are attached to one another: if a seed of Abraham is to accomplish these things, he must be a natural and true man. Again, if he is also to bless others, and indeed all generations on earth, he will also have to be something higher and greater than a seed of Abraham, because Abraham's seed itself needs such blessing for the sake of sin.
Thus the Holy Spirit wrapped up the mystery of the incarnation of the Son of God in such short and simple words, which the holy patriarchs and prophets subsequently explained further in their sermons, namely, that through the Son of God the whole world was to be redeemed, hell and death destroyed, the law done away with, sin forgiven.
and eternal life and salvation will be given freely to all who believe in him. Therefore this is the day of Christ, of which he says John 8:56, which Abraham did not see with his bodily eyes, but in his spirit, and rejoiced. Because these things were invisible and impossible to the flesh, they were also incredible.
(68) And this text is not only useful for teaching and admonition, but also goes against the unfaithfulness of the Jews. For since God promises Abraham a physical blessing, namely that his descendants shall be a great people, they may say of themselves whether they are now a blessed and great people. But since experience and hardship force them to confess and say that they are a poor, afflicted, little people, what else can be concluded from this text but that either God is lying in His promises, or they themselves are mistaken and are not the true seed of Abraham. To assume the latter would be ungodly, so this follows inevitably. For what is a blessing is known.
(69) Therefore this is called a people, having authority, land and people, laws and liberty. But what do the Jews have of this today, who are scattered now and then, plagued in many ways, and almost have to be prisoners wherever they go? They may well dream that in Babylon (I do not know where it is) and among the Turks they still have great power, honor and wealth. And it is true that they have a stay with the Turks for the sake of treacherousness. For what the Jews learn and find out about secret plots in all Christian courts, they immediately bring before the Turks; and some princes do not only foolishly, but also ungodly, by making themselves so common with the Jews and favoring them, which they do not have with the Turks, but are captured and robbed by them; as I have certainly learned from those who lived not only in Constantinople, but also in Damascus, where there are said to be many Jews.
70 Therefore the wretched Jews will not confess that they are not the true seed of Abraham, that is, that they are in error.
If they are in the wrong and under the wrath of God; if they are contrary to the right religion, let us bring them and convict them that they are blasphemers and that they punish God with lies. For what else is left?
(71) Just as we said about the blessing and the great nation, so we say about the great name that God promises to Abraham. For what name have the Jews in our time? Are they not the scorn and derision of all men? For there is no more despised nation now than the Jews; as the prophets threaten them, that it shall come to pass with them, that they shall be the scorn and derision of all nations. Where then is the great name? Must they not bear this testimony against themselves, that they have lost such a name? And yet Abraham's seed must have a great name, for God does not lie. But see here also whether those who hold to the Jews and bless them will be blessed again? And there are examples before the eyes not only of common people, but also of great rulers and lords, who can bear witness to this blessing, which they feel because of fellowship and friendship with the Jews, namely, that they suffer damage to property, body and soul.
Now the Jews may reproach us with what is written in Ps. 109:11: "Let the usurer suck up all that he has, and let strangers rob his goods"; and they will argue that it is not the Jews who suffer this from Christians, but Christians from Jews. For it is common knowledge what harm they do to the state with their great and inordinate usury. But to this I answer thus: That first of all reason itself teaches that usury is contrary to nature and therefore truly a sin; for which reason Christians have this rule: "Lend, that ye hope nothing for it," Luc. 6:35.
Those who are disciples of the Lord Christ follow this rule and guard against usury, as against a certain sin. And experience also teaches that great goods, if they are driven together with usury, are cursed by God and do not remain long with each other. Therefore, if the Jews consider usury to be their blessing, let them
keep it and rejoice in it. For everyone knows that it is sin, and that certain punishments are attached to it, as Scripture teaches from time to time, and the Jews prove this with their examples.
For behold, whether they themselves are not sucked dry? They gather their goods together by individual pennies and pennies, but where they live they have to pay a great deal of money and tribute for their dwelling, and yet the Christian authorities show them great kindness and charity in comparison with what they have to suffer from the Turks. For they would spare neither their lives nor their bodies if they did not have so much benefit from their treachery, for which they, the Jews, are very well trained and skilled out of hatred and enmity against the Christians.
(75) But be it as it may, and let the Jews boast that they are rich and have great goods; item, that they give nothing on usury, but take: how small then is all this, of which they must confess that they have lost it? For they have been driven out of the land that was given and blessed to them by God, and have lost their kingdom and worship, without which they are in the deepest darkness and have no understanding of the Holy Scriptures, and in sum, can have no hope of being saved without imagining and inventing something of God's grace and goodness. Since all this does not cause wretched people to confess their misery, which is above all misery and sorrow, they may boast that it is their blessing and happiness that they may lend to others on usury and not take on usury.
How much better it would be for them to go begging from house to house, than to gather goods together with such great sin, which then end up in other people's hands! And yet, with this great fortune and gift, of which they boast so greatly, there is great and innumerable harm and misfortune; for they have nowhere to live, are hated and despised by everyone, and live most miserably in filth and filthiness, and can do no honest work and labor.
men. And who can tell all these plagues and punishments of the enemies of Christ?
(77) Therefore this is a strong proof, that we may confirm our religion and faith, and show and disgrace the unfaithfulness of the Jews, that they have already lost all that is promised to Abraham here, and especially this which is promised to him at the last, namely, the blessing which should go forth and extend from Abraham's seed to all nations and kindreds of the earth.
78 And it is true, they are cornered by this proof; therefore they lie and pretend that this part of the prophecy was fulfilled in Solomon, the son of David, and say that he was the blessed one among the nations, that is, he was famous and praised by everyone. But what does it matter to this text that he was praised and glorified by others, since the words are that this seed will bring blessing to all nations? But what did Solomon serve and do for other peoples?
79 Therefore this text obviously forces us to confess that the Messiah or Christ came long ago, who brought this spiritual and eternal blessing with him into the world. -But because the unbelieving Jews threw it away and did not want it, it was given to the Gentiles; but the wretched Jews were at the same time deprived of bodily and spiritual blessings, as experience shows. For they have now been in great misery and eternal imprisonment for almost one and a half thousand years, and have had nothing at all of these promises of which God speaks here with Abraham. If God is true in His promises, it must necessarily follow that they are liars and have lost this promise because of their unbelief; they are also no longer Abraham's seed, to whom the promises were made.
80 We know in what error all Jews are still today. They are waiting for the Messiah to strike down all the Gentiles and restore to the Jews a physical kingdom and dominion over all the Gentiles;
as happened under Ahasuerus, Esth. 8, 10. ff. For the same time the Jews sat in great power, honor and splendor. But against such a vain hope this text obviously goes. For it does not say that the Gentiles shall be oppressed or made servants of the seed of Abraham, but that they shall be blessed, that is, have help and salvation against death and sin. But let them still have their blessing, that such is called blessing. For so it will be found that they are in the highest blessing, that is, forced by the Gentiles and burdened to the highest. Such is the devil's gloss, who calls such misery and wretchedness a blessing.
But God, who is good, actually calls blessing the redemption from the curse and wrath of God, and promises that such blessing shall come through Abraham's seed, not only to the lineage of Abraham, but to all lineages on earth. Such a blessing has now been brought to us by God's Son, Jesus Christ, who was born of Abraham's seed of the Virgin Mary. But because the unbelieving synagogue did not want him, it came far from him, so that it not only lost the eternal blessing, but also the temporal and physical one; so that everyone may see that it is a people under the curse and wrath of God.
For this reason this text serves us very well in many things; it is also therefore very worthy that those who study the holy Scriptures take good note of it. For it not only goes powerfully against the stiff-necked Jews, and not only depicts the person of Abraham, which all devout Christians should have before their eyes, so that they may learn to believe according to his example, but also describes, in addition to Abraham, the happiness and welfare of this entire people, indeed, how the entire church should fare until the end of the world. For how it will be in the church until the end of the world, and what has happened and taken place in it up to now, all this has taken place and will take place according to the power of this promise, which still stands and is alive.
83 Therefore, if you want to summarize in a few words the history of the church from Abraham's time to this day, then
study these four verses with diligence. For therein thou shalt see blessings; thou shalt also see those who curse the church, whom God curses again, that they must perish, since the eternal blessing of the church has remained unmoved and unchanged. Therefore, this text coincides with the first sermon in Paradise about the seed that was to crush the serpent's head. For the church is not without enemies, but is challenged and afflicted, so that she sighs over it, and yet overcomes through this seed and finally retains victory and triumph against all her enemies in eternity. Eternity.
84. But as God said in the same first sermon about the biting of the serpent and warned against it, so He indicates here that it will come to pass that some will be found who curse the seed of Abraham. But this harm, if we are stung and challenged by the world and the devil, is small, because we have the dear angels, even God Himself, who blesses us and destroys our adversaries, as then the explanation of this text is more extensive in the prophets, since one should look for it. For this promise is the source and origin from which the prophets have taken all their promises and threats; therefore we are justly astonished at this divine wisdom, that so great tragedies and the history of all times, as far as the church is concerned, are thus comprehended and understood in few words in this text. Now follows, as an appendix to this promise, how Abraham obeys his God who called him.
Third part.
Of Abraham's obedience and exit.
V.4 Then Abram went out, as the Lord had said to him.
(85) Promise and faith are by nature together, so that neither can be separated from the other. For what is the use of one promising much and there being no one to believe it? And again, what is faith good for if there is no promise? Therefore, promise and faith belong together; and this requires the
natural order, that after Moses described the promise, he now also says that Abraham believed, that is, accepted this promise and kept it.
The devil also has his promises, and very apparent ones at that; therefore a sharp mind is needed to make a right distinction between God's and Satan's, that is, between the right and the wrong promises. Satan's promises are received with pleasure and are accepted, and they also make people secure and insolent; so that they both do not respect themselves and the divine judgment. As we see, the Jews, the Turks and with us the false brethren have the most sure courage, and do nothing less than that they should fear God's wrath and judgment.
But if God promises something, then faith must stand in a great and long struggle; for reason, or flesh and blood, simply judges that God's promises are impossible: therefore faith cannot fail to struggle and fight against doubt and against reason.
(88) The sophists do not see and understand this; therefore, when they hear that we teach about faith, they think we are fighting over a small thing. For they do not understand or know that faith is a change and renewal of the whole nature; that is, that the eyes, ears, and heart themselves hear, see, and feel quite differently from other people.
For faith is a living and mighty thing; it is not a drowsy and idle thought, nor does it float and swim on the top of the heart like a goose on the water, but is like water heated and warmed by fire. The same, though it remains water, is no longer cold, but warm, and is therefore another water: thus faith, which is the work of the Holy Spirit, makes another heart, mind, and spirit, and thus makes a new man.
90 Therefore faith is a busy, heavy and mighty thing, and if one wanted to speak of it properly, it is rather a suffering than an effect. For it changes
And since reason tends to keep to the present, faith takes hold of things that do not appear before the eyes; it considers them to be present, contrary to all reason. And this is the cause that faith is not like hearing to everyone; for few are believers, but the greatest number hold much more to present things, which are felt and grasped, than to the word.
(91) This, then, is the characteristic of right and divine promises, that they are contrary to reason, but reason will not accept them; but Satan's promises, because they agree with reason, are easily and unquestionably accepted by reason.
92 Mahomet promises those who keep his law temporal honor, goods and power in this life, but after this life physical pleasures. Reason easily accepts this and believes it with certainty; therefore Mahomet remains at home and does not want to leave his friendship, house and farm with Abraham, but sticks to the present, remains and rests in it. Abraham, on the other hand, clings badly to the word that God says to him, and he shuns and despises all the danger that may come his way, because he believes that God will be his protection.
(93) So that which the pope has devised and pretends, namely, the merit and intercession of the saints, the ability and power of good works, all of which are pleasant and pleasing to reason, has an appearance before it; for it is vain and therefore takes pleasure in lying, that is, in praising and glorifying its own virtues, and likes to be told that it can earn salvation by its works, fulfill the law, and attain righteousness. But this does not mean to kill reason, but to make it alive.
94 Therefore flesh and blood is easily satisfied with this teaching, accepts and believes such promises without doubt. But when it hears what Abraham heard: Get thee out of thy father's country, and from thy friendship, and from thy father's house, unto an unknown place; I will be thy God.
It soon recedes and considers it foolishness to abandon that which is present and to follow that which is absent and not present; it fears and flees from danger and seeks and strives for safety.
In sum, although the devil's promises are lies, they are pleasing to the flesh because they are smooth at first; but God's promises, which are right and true, point immediately to the cross, but after the cross they promise blessing. That is why reason is annoyed by them on both sides. What is invisible and far away, it considers nothing; but before the cross it has an abhorrence and flees from it, as from a misfortune that is eternal and can never have no end. And this is the very reason that although God makes abundant promises, there are few who believe them; for these are the ones whose hearts are ruled by the Holy Spirit, so that after Abraham they can reject and despise all danger and sorrow, and cling to and hold fast to the word of God who calls.
96 Therefore this is an excellent example of faith, which Moses holds up to us in this text and summarizes the history or legend of the most holy patriarch in few words, namely: "Abram went out, as the Lord had said to him. But where did he go out? From Ur in Chaldea, where he had his house, farm, land, well-stocked household, servants, friends and relatives; all this he left without delay and followed an uncertain land, for the Lord had not yet shown him the land he was to have: he had only this slight hope that the Lord had promised him a blessing, but when, where, and how he would bless it, he had not yet seen.
97 Therefore, these are short words, and they seem to teach nothing special. For reason does not see right good works and right obedience, nor does it consider them pleasing to God, but takes pleasure in false works colored with a vain appearance.
98 Therefore, in the monks you will find
The monks have nothing more to say in their books than that they praise their fathers and boast of them that they have withdrawn from the world and followed Christ. But if you will hold against this obedience of Abraham St. Franciscus, Dominicus, Bernhardus etc. and look at and judge such great trades with spiritual eyes, you will find that the monks are like children who let themselves be deceived by a shine and appearance, and pick up overgilded nutshells for gold and admire such. For what have their saints more in themselves than a mere semblance? Yes, their whole order and life, of which they think and boast so much, is nothing more than a perishable make-up, if one wants to hold it against this monk of ours, who leaves everything in right faith.
(99) As it is written of the apples of the lake of Asphalt, in the land where God destroyed Sodom with fire, that they are beautiful to behold, but when they are opened, they are full of ashes, filth and stink within: so the hypocritical obedience of the monks is full of contempt for God and the true religion. And yet the world thinks much of it and praises it; but these highest works and most pleasing services to God, namely such excellent faith and obedience in Abraham, it considers a bad, low thing and despises them. The world is not in the habit of doing otherwise, nor is it able to do so.
I do not disagree with this and admit that Franciscus, Dominic, Bernard and others, of whom it is said that they first brought about monasticism, had their gifts, and I think more of St. Bernard than of all the others; for he understood religion rightly and well, as his books show. But these are all individual gifts that remained with one person, which should be praised in such a way that nothing is taken away from the glory of Christ and the mercy of God. But see how it has gone: these same individual gifts have been directed and used by their followers to cause sectarianism and to almost suppress and destroy the name of Christ. For thereupon the
These same foolish and wretched people did not trust that they were Christians and baptized, but that one had accepted the Order of St. Francis, the other the Order of St. Dominic. This was considered the most correct way to heaven.
(101) Therefore, we punish the monastic life justly and remove the same aversions that are set apart from the way of truth and faith, and hold Christ up to the people, who paid for sin with his death and acquired the Holy Spirit for us. This is the right way to righteousness, which is not based on our merit and good works, but on the Son of God, and on the grace and mercy given to us purely and freely without any merit, which is presented to us in the Word.
(102) On the other hand, the monks believe that they are blessed because they enter a monastery; yet we cannot say that Abraham became righteous because he went out from Ur in Chaldea and left everything, but he was already righteous beforehand, because he believed the promise of God, which was shown and offered to him through the holy patriarchs. For if he had not been justified, he would never have gone out, and would not have been obedient to God who called him. Therefore, he heard the word and believed it, and was justified by it, and then did righteous works by following Christ's calling and walking in it.
For this is the right order, that the inward obedience is followed by the outward obedience. The monks reverse this. For first, they have no word to follow, but live in fact, as Anselmus said, in a made religion, which is prepared and set up without God's word according to human discretion. On the other hand, they think that the same outward change can do so much that it changes the heart and the whole man: from which delusion hypocrisy surely follows, that they let themselves dream of a righteousness when the hearts are unclean.
But how this rhymes so badly with Abraham's example, everyone can see. Abraham leaves his house, his possessions and his friendship and wanders, but does not know where to? The monks, however, leave their own, because they had hardly any black bread to eat at home with their parents, they know well that they will find everything in monasteries. For what is lacking, as far as the most delicious food and drink are concerned, for these unruly sows who do nothing but fatten themselves up? and yet they may so impudently say and boast that they have left everything and followed Christ.
(105) Abraham did not have such pleasure and good days among the pagans, who plagued him in many ways, as the histories indicate. Therefore, if you want to hold Benedictus, Franciscus and other monks' fathers against him, you will see that they are nothing but dirt compared to the precious pearls of our monk. One does not like to hear such comparisons, nor does one earn friendship with them, but nevertheless they are necessary not only to men, but also to God; since monasticism has come into such abuse that they have also compared godless people to baptism.
Here we have the opportunity to say something about obedience, which has been praised in monasteries to such an extent that there has not been such an unlearned monk who has not written something about it. 15:22, 23: "Obedience is better than sacrifice; but disobedience is a greater sin than sorcery." And thus they concluded that no state was better than the state of the monks. This is a fine conclusion, which rhymes like a fist on the eye, as they say. Thus one sees that the whole papacy did not know what obedience was.
107 For true obedience is this, that you do not do what you have chosen, commanded or commanded yourself, but what God has commanded you by His word. And that
To call this a right obedience is clear from this text, which says of Abraham: "Abram went out as the Lord had said to him." Here you have a right, exact description of obedience, namely, that God's word belongs to it. For where God does not speak, but is silent, there can be no obedience.
Now it is not enough for God to speak, but He must speak to you. Thus God's word came to Abraham that he should slay and sacrifice his son; therefore it was proper obedience and praiseworthy that Abraham would obey this word, for it was spoken to him. But that Abraham's descendants would do this after him was not obedience, though it was the same work; for they were not commanded to do this, as Abraham was commanded. Thus Christ in the Gospel calls the young man to sell everything and follow him: it would also have been a fine obedience if he had done it and followed Christ. And although the monks boast that they do this, and therefore want to be praised for their obedience, it is not obedience, because Christ never gave them such a command.
109. Therefore this definition and description of obedience should be diligently remembered: "Abram went forth, as the Lord had said unto him." The Lord, says Moses, had told Abraham to go out; therefore this going out was the most holy work and the most pleasing obedience to God.
110. But you must also realize here that God also speaks to us through men. Therefore, even though it may seem bad and insignificant when children do what their parents command, this is obedience not only to men, but also to God, who has commanded that one should be obedient to one's parents. This divine word is the right jewel and crown that high rulers use to paint on their heads, and it makes obedience to them. So you, who study here, are present from your parents' knowledge and command; they want you to be diligent in learning and obedient to your teachers. Therefore, if you take care that you are
If you do the will and command of your parents according to your ability, you offer a very pleasing sacrifice to God, "for obedience is better than sacrifice," 1 Sam. 15:22.
Even if an authority calls the citizens to war by virtue of their office, in order to maintain peace and to defend themselves against violence, obedience to God is thereby rendered. For this is what the Lord has told us in Rom. 13:1: "Let every man be subject to the authorities. But someone might say, "Yes, that is a dangerous obedience, for I might be slain. Answer: It is one thing for you to strike another to death, or for another to choke you; for you are going as the Lord has said to you. Therefore it is a good and holy work to smite thine enemy to death, if thou hast a command from thy authorities.
In the same way, one should also speak of the common profession when one is called to teach in an office. You should consider the profession and voice of a city or a community as if it were God's profession, and be obedient to him, not do as that clumsy monk, who is praised in Historia tripartita as a holy man, who, when called to the office of bishop, cut off his ear and threatened to cut off his tongue before he would accept the office of bishop. This not only nonsensical, but also godless man did not want to render God the most pleasant service, which was very necessary and useful for mankind, since he was commanded to do so; since he should have accepted such an office more cheaply and said with St. Paul 1 Cor. 9, 16: "Woe to me if I do not preach the gospel! This is how early superstition was introduced into the church.
Therefore, we should often remember this short saying: "Then Abram went out, as the Lord had said to him," and write it on our business and dealings at home or in the country, in war or peace, in pestilence or other dangers, so that we will be able to take comfort, even if we have to die, that we have been in God's obedience.
For although the outcome seems sad, it is a great comfort to know that you have obeyed God. Therefore, you should also wait for His help and hope for a much greater reward than if the matter had gone according to your will.
This is the proper praise of obedience, which alone is by God's promises or commandments. For if the two do not exist, it is not worthy to be called obedience, for you would have it called Satan's obedience. For where one is not obedient to God and his word, it is actually called obedience to the devil.
For this reason we should give special attention to the word or profession. For this alone makes righteous obedience and service pleasing to God; which, if we perform, we can not only protect ourselves with the testimony of our good conscience, but can also take comfort in God's help and wait for it, because we follow and obey His word even in certain danger.
(116) He who in all his works sees and remembers this little piece: The Lord has said it, would live forever in full happiness and hope; but in this the devil hinders us, who does not grant us such happiness, and brings us by a strange appearance from this right obedience to his obedience, that is, to such an obedience, which has no commandment of God, as the obedience of the monks is.
The pope, as I said above, insists on obedience in all his statutes, because he wants to be the highest bishop and Christ's governor, and thunders with terrible threats that if one is not obedient to him, the disobedience of the soul will lead to damnation. Again he makes glorious promises, namely that those who go on pilgrimage to St. Petro and Paul will have complete forgiveness of all sins. With such promises he adorns all his works, as the service of the saints, the invocation of the saints, the mass, so that he may bring the simple to his obedience; and he has, alas, found all too many of them,
who have obeyed him too much. For how many thousands of men have been sunk down to hell in this obedience, who thought they were leading the right road to heaven!
(118) And even though ungodly teachers will feel and bear a heavy judgment of God because of such deceit and seduction, yet the house that followed him is not excused because of it, for they should have looked around to see if such obedience was also in such a commandment of God, as Moses says here, "The Lord has said it. For where such is not, there is not God's obedience, but the devil's. In this way the pope has filled the world with satanic obedience. For the pope has not commanded what God has commanded, but what he himself has devised; hence it has come about that his whole religion has not been righteous, but made and chosen by himself, and in sum, has been a loud hypocrisy.
Therefore we should remember the commandment in the Revelation of John, where Cap. 18, 4. 5. says: "Come out of her (Babylon), my people, so that you will not be partakers of her sins, so that you will not receive any of her plagues; for her sins reach to heaven, and God remembers her iniquities. But how shall we proceed from it? So that we do not let ourselves be led around by the nose, like a bear; but if the Pope commands something, we do not follow it as soon as we hear it, but first ask him and say: "Squire Pope, I hear well that you command me this; but show me God's word, whether God has commanded and said such things, then I will gladly be obedient: But if God has not said it, and your commandment is contrary to God's word, as what you say about ungodly monastic and saintly vows, forbidding marriage, food and drink etc., I will not obey you; for I have another command from God, which I must obey and follow.
120 But against this he saith, I am the head and lord of the church: and it is written, Luc. 10:16, He that heareth you heareth me. Answer: We know very well that the pope sees according to these two things and
Christ denied him this, because he said to the apostles Luc. 22, 25: "The worldly kings rule, but you do not rule in the same way. And Peter 1 Epistle 5:2, 3. says, "Feed the flock of Christ,.... Not as they that rule over the people." But that he says he is a lord of the church, he proves it with God's word, so we want to believe him.
But we know that Christ's opinion is far different, namely: "He who is the highest among you, let him be the least, and serve others", Matth. 23, 11, so that the whole rule does not rest on men, but only on God's word. The same should reign in the church, for we have a public command from heaven: "This you shall hear," Matth. 17, 5.
That the pope therefore also wants to be a lord over the word and bind and dissolve everything according to his pleasure, that is, prescribe and command laws (for this is how the servant of sin, 2 Thess. 2, 3, the pope at Rome, falsely interprets the words of Christ), he will not achieve this with us; indeed, cursed are all those with whom he achieves this. For he did not receive this authority from Christ, but arrogates it to himself like an insolent and godless man.
For is this not a very great and tyrannical pride, that the beasts also force emperors and kings to kiss their feet? Which would still be suffered if he asked for it out of love, so that his prestige and power in the church would be strengthened and increased; for we know that contempt for the church office does the utmost harm. But that he demands it as a right and under the article of faith and condemnation, that is absolutely against God's word.
124) Such things, and much more hurtful, are that he commands that letters of indulgence be cancelled, that the intercession and help of the saints be invoked, and other things more than are necessary for the remission of sins; therefore we contend justly, not only as against a pope, but also as against a public enemy and adversary of Christ, because he sets up articles contrary to the gospel of Christ. For
He absolutely emphasizes faith and only deals with it in order to make his tyranny last; and in this he does not follow the common way of seeking body and goods, as tyrants do, but he also strangles souls and puts them into the hellish fire.
So this example of the holy patriarch, who died so many thousands of years ago, still shines before the church and warns it against hypocrisy. Therefore these words should be written with golden letters not only on the walls, but on all our words and works: "As the Lord had said to him." For they teach us that right obedience is when you hear and obey the word of God spoken to you. Where therefore such word is not, there is either no obedience, or there is Satan's obedience. Therefore, in all your life and works, you should look to God's word, not only in the church, but also in the worldly and domestic government. If you have the word and follow it, you also have obedience; for these two, word and obedience, follow one another and belong together. But since one thing is omitted and abolished, namely the word, the other, namely obedience, must also be omitted and be nothing.
And Lot went with him.
Behold, how this is such a strange counsel of God. The promise was made to Abraham alone and not to Lot, and yet God adds this Lot to Abraham as a proselyte and companion, and stirs his heart in such a way that he would much rather go into misery with his uncle than stay at home with the godless idolaters. This is because the promise made to Abraham not only promised that he alone would be blessed with his family, but that he himself would also be a blessing, that is, that others would share in the blessing through him, even though the promise did not actually belong to them.
(127) As in the Scriptures there are many histories that show such examples. The king in Egypt was not part of the holy order.
He was not a member of the Jewish people, but nevertheless received the promise or blessing because he accepted Joseph's religion and faith. Thus, because the king of Nineveh accepted Jonah's faith, he received the promise made to the Jewish people, even though he was not one of God's people. It was the same with Job, the kings of Babylon and the Persian kings, all of whom not only had a special happiness after God blessed their rule for the sake of religion, but also became fellow members through the faith of the eternal blessing.
(128) Just as it is still possible today that even those who do not have the gospel, but nevertheless live next to us and we among them, may nevertheless share in our blessings and enjoy the peace next to us, which God gives to the church because of His word. For he is rich in mercy and wants many to enjoy his gifts. Therefore, where he makes promises, he also sends others to enjoy them, even though they do not belong to them in the first place; as Ruth, the daughter of Naomi, who was a daughter of Lot, says to her sister-in-law, Ruth 1:16: "Your people are my people, and your God is my God," that is, even though I am not of your people, your God will not reject me for that reason, but will provide for me and take care of me so that I do not remain a widow etc.
Abram was five and seventy years old when he left Haran.
(129) This is a bright and clear text, that Abram, when he was five and seventy years old, went not out of Ur, but out of Haran. Therefore we must consider that he made two departures. The first was when his father Tarah and his sons Abraham and Lot left Ur in Chaldea. And although the same journey was also made and directed to the land of Canaan, they were prevented by an accident and remained for a while in Haran, as the text above clearly shows. But when Tharah had died there, Abram took his
Changed residence and moved from Haran to the land of Canaan.
(130) Now this question, whether Abram was the firstborn, I have touched upon above. And although Lyra stiffly denies it, because he does not pay attention to the sixty years that are lost in Abram's history; nevertheless I am of the opinion that he was the firstborn, because the text here clearly testifies that he was five and seventy years old when he moved from Haran. But if someone wants to follow a different opinion, I will not oppose him; but I will consider him a master, who will be able to unite and compare these five and seventy years with the age of Tharah, who lived two hundred and five years.
(131) This I must also say, that if any man would reckon the time that the law was given according to the promise of which Paul saith Galatians 3:17, he must begin from this year, which is the seventy-fifth year of his age. For from this year there are four hundred and thirty years unto the going out of the children of Israel out of Egypt; for unto the going into Egypt there are counted two hundred and fifteen years: so also the people of Israel were so many years in Egypt. If you put these years together, it follows the number that Moses 2 Mos. 12, 40. and Paul Gal. 3, 17. point to, namely four hundred and thirty years.
(132) But we must pay careful attention to the text of St. Paul: "The law was given more than four hundred and thirty years after the promise made to Abraham"; so it follows that the law does not make righteous, because Abraham was righteous such a long time before the law was given, even before he was circumcised and before he set up an altar. This follows irrefutably. The same text of St. Paul also proves that the promise was made to Abraham and that he was called to the exodus, not when he was in Ur, but in Haran. Therefore the text above (Cap. 11, 31.) says: "Tharah took Abram and Lot, his sons" etc. But here it says: "Abram took Sarai, his wife" etc.
133 Now, however, contrary to this opinion, the
Text Ap. Hist. 7, 2, where St. Stephen, whose words must be somewhat resounding, repeats these very words and clearly says that these words happened to Abraham in Mesopotamia. So Moses and Stephen are against each other? But how shall we compare them with each other? For they are both attested witnesses and yet they are not one with each other. The answer to this is that Abraham was called twice, once to Ur in the land of Chaldea, perhaps through the patriarch Shem, and then to Haran. According to this opinion, these two witnesses are not contrary to each other; for Moses relates the other calling to Haran and is satisfied with it; but Stephen relates the first.
However, it seems to me that this story is told by Moses diligently and actually, and not by Stephen, who took this story from Moses alone. Now it is often the case that when one tells something in general, one does not pay as much attention to all the circumstances as those who want to faithfully describe the histories of things that have happened for the benefit of their descendants. Thus Moses is a historian, but Stephen relies on the fact that the history is described by Moses, and therefore cares little about the circumstances, but only sees to it that the listeners may understand that the arch-father of this people had neither laws nor temple, and yet was pleasing to God and pleased Him. This is the main thing that Stephen insists on, namely, that one should see how God did not want to make righteous, forgive sin and give eternal life for the sake of the temple, circumcision or law, but only for the sake of the promised seed, which the synagogue had killed.
Fourth Part.
Of Abraham's traveling companions and of his travels in the promised land.
V.5 So Abram took Sarai his wife, and Lot his brother's son, and all their substance which they had gotten, and souls which they had begotten in Haran.
135 For this reason Moses tells us that he praises the faith of Abraham as great and extensive, as it is indeed a great and wonderful faith. For we can easily understand from our own experience and from ourselves what such a long and difficult journey with such a large group of people into an unknown country and among unknown people entails in terms of effort, work and danger; yet the holy man overcame all this with patience and forbearance. For however arduous and dangerous the journey may have been, he believed that God would be with him with His blessing and that what He had promised him would certainly be kept and fulfilled in His time.
136. And all these things belong to it, so that we may learn to comfort ourselves with them in all trials; that is, it belongs to the strengthening of our faith that we do not soon become fainthearted when an accident happens to us, but awaken ourselves to hope, ask for help and expect it from God. For one must continue, and it is not enough that one has well begun, but what you have well begun, with that you shall diligently continue and continue.
137 For behold, Abraham leaves his home at Ur in Chaldea, where his fatherland, house and farm, possessions and goods, friends and neighbors are, with whom he had lived, and goes to the misery of Haran, where he has to set up a new household. When he had been there for some time, he was driven out again and told to go on to the land of Canaan, which was so much more distant that he had to endure danger, toil and labor.
But if Abraham had been alone, he would have had less toil and trouble, even though he would not have been without danger. For he that is alone and not bound to wife and children, it is a pleasure to him that he must see and pass through divers places; for he hath but one body to support. Wherever a house or a city does not please him, he moves to another one; but this wanderer is
Not only that, but he drags with him a large number of souls, among whom some are very close to him and very dear, such as his wife Sarah and his brother's son Lot with his daughters. In addition, he carries with him all his goods and possessions, which at that time were not gold, silver or precious household goods, but animals and cattle. For Mesopotamia is famous for being a good pastureland and rich in livestock; and this country takes its name from the fact that it lies between two very large waters, the Tigris and the Euphrates, which also surround Babylon; and Mesopotamia and Babylon have almost always been ruled by one king.
(139) Haran is also a part of the land of Mesopotamia, though this name was afterwards changed and called Aram. Whoever has cattle to maintain must also have many servants. That is why Moses says he went with the souls they had begotten in Haran. Here he means not only the daughters of Lot, of whom I think they were born at that time (for from the year Abraham went out of Haran until the fall of Sodom are five and twenty years), but also the other servants, menservants and maidservants with their children. For it will be seen hereafter that Abraham had a very large household or household people, since he prepared three hundred of them for battle.
Now I have often said that the Hebrew word nephesh, soul, means a living body. This householder is dragging such a bunch with him into an unknown country and to such people who are not of his religion and faith and are therefore hostile to this stranger. Therefore, no one doubts that they will have come into danger, great trouble and work. For if his wife has been in danger so often, what do we think that his household and livestock will have suffered?
For this reason Moses wants to set before our eyes a special example of faith, against which we must be ashamed of ourselves. For who can say that he has experienced the tenth part of such trials and dangers? For if we, with wife and child
to other places, we do not go to strangers, but to friends and acquaintances; or if they are unknown to us, they are still related to us by language and religion. But this wanderer's journey is much different and takes place in a much different way; therefore Paul also calls him faithful, that he undertakes this journey with such a large group solely out of trust in the mercy of God, who had promised him that he would bless him.
However, his companions, who set out on this journey with him, should not be deprived of their fair praise. For Sarai and Lot's wife to follow their husbands' opinion and counsel and to go along is not a small thing; for wives are very timid to travel and do not like to part from their own.
143. of the servants and maids, I marvel that they follow. For if they had been like our servants and maidservants, they would not have moved a foot for Abraham's sake. Where then did such obedience and such a willingness to follow the father of the house come from? Undoubtedly, after the wives and servants heard Abraham's sermon about the promise of God, they fell in love with him, believed his words and wished that they could be blessed by Christ.
144. Therefore, we may call such companions not only Abraham's household, but a true holy church, in which Abraham was the chief bishop and high priest, and instructed them of God's mercy, which God would show in His Son, who would first rule and bless His generation and all those who would turn to Him; But after that he would become man in his own time and bring upon himself the wrath of God and condemnation from his people, so that they could be freed from all sin and escape the eternal punishment of death. Sarai, Lot's wife and daughters, and both of their servants believed such a sermon of Abraham. Therefore they followed the holy father of the house with the highest pleasure, as they preferred poverty, danger and all kinds of harm.
The people of the world suffered because they wanted to lose the possession of such great promises, which were not yet in the works, but in mere hope.
And so God also comforted Abraham himself. For this was truly a blessing, that he was able to find some who went with him into misery, such pious and God-fearing companions, who also greatly respected God's word and followed it.
That is why the 39th Psalm, v. 13, praises this foreigner of ours when he says: "I am a pilgrim with you, like all my fathers"; for in this saying David sees the image and quality of faith. For though he was a king, yet, being in many perils in foreign lands, like Abraham, he had to comfort himself with the promise alone, and be satisfied with it.
(147) And let us also magnify this example, not only to strengthen and comfort us, but also to obscure the abominable works of our saints, of which so much is said in the pope's church, when in truth they are a stinking filth, if they are to be held up against the works of this stranger of ours.
The word asu, had begotten, means not only the begetting and multiplying of children, but also the rearing and maintenance of both children and cattle.
And they set out to travel to the land of Canaan.
149 Here it is to be noted that Abraham has the command to go, he also has the promise of blessing, but the place where he is to go is not yet indicated to him. Therefore he is still uncertain in which place of the earth the Lord wants him to dwell. But that he goes straight to the land of Canaan, he does not do so because he knows that the same land will be given to his descendants, because this promise will follow later, but because he goes after the patriarch SeM, who lived in Salem, from whom he may also have been called from Ur, which advice and comfort he wanted to use; because he does not know yet where the Lord wants him to live.
the promise of the seed was upon him until the Lord showed him a place where he should dwell.
150 Therefore this journey was made in faith, because Abraham did not yet know the place where he was to dwell. First he went from Ur in Chaldea, which was his fatherland, to Haran; from Haran to the land of Canaan; Since he does not always stay in one place, but often has to change his place of residence because of the malice of his neighbors, often also because of God's command, until he finally comes to Egypt, from where he moves to the land of Canaan for the second time, in which he does not always stay in one place, but now has his seat in Hebron, soon in Bersaba, another time at Mount Moriah. Now if he had been weak in his faith, he would have overcome his impatience and let go of the word and put an end to his wandering and traveling. Therefore, it is a wonderful example of faith that the holy man does not grow weary, but always comforts himself with God's word, places his hope in it, and does not think that what God once promised is in vain. So he only hangs on the clouds or on the sky with his hope, which he does not allow to be taken away.
V. 5, 6: And when they were come warmly into the same land, Abram passed through unto the place of Shechem, and unto the grove of More. For at that time the Canaanites dwelt in the land.
151 This also belongs to the extensive description of this example, that Abraham, with such a large group of people and cattle, should subject himself to such a long journey; and it is a great wonder that some of them were not too weak and impatient with the challenge, and became angry that Abraham did not rather stay at Haran or in another place.
152) Where Shechem is, it is known from Joshua. For when the children of Israel were passed over Jordan, they came by the way of the land first to Jericho, then to Ai, and finally to Bethel. Now Shechem is not far from Bethel after midnight, from the two known mountains, Ebal and Garizim, nor is Jerusalem far from them.
But there was a very proud and defiant people in the same places afterwards, as the histories and sermons of the prophets indicate, because the patriarchs had dwelt there; just as the Pope at Rome is wonderfully proud and defiant because he sits on St. Peter's chair.
Some say of the word elon, grove, that it means an oak, some a field or a level place; but it is the same, for it takes nothing away from the text. But Moreh is the name of a mountain, which is thought to be Richt. 7:1 For when Gideon had pitched his camp after midday, the Midianites pitched in the rock Moreh after midnight. Now it is not known from where this place was named, for moreh means a teacher. I am of the opinion that there was a priest in the same place, who taught religion and worship to those who lived there; and this word is found in the 9th Psalm, v. 21: "Give them, O Lord, a master"; item in the 84th Psalm, v. 7: "The teachers are adorned with many blessings. But here is moreh a special name of the place where Abraham first stayed.
The fact that Moses says that Canaanites lived in the same country is part of the reason why we should understand the miserable misery in which the holy patriarch lived. For he did not dwell among friends, but in the midst of enemies, and among such people as did not use the same religion and worship with him. According to Noah's will and opinion, the same land was given to the pious Shem, but Nimrod's children, who had come from Arabia on both sides, had taken it by force, so that it might be seen that the church was at one time as it was at another. For the wicked robbed and stripped it, and yet God miraculously preserved it even against the gates of hell.
V. 7 Then the Lord appeared to Abram and said, "I will give this land to your seed.
After Abraham, as a stranger, has suffered and been afflicted long enough by the Canaanites, he finds himself in the midst of the Canaanites.
Finally, so that he would not be overcome by impatience, he would have the highest comfort in distant temptation. For this is true: If the days were not shortened and consolation followed when we are overcome by adversity and temptation, then no man would be blessed, Matth. 24, 22. Whoever therefore perseveres in faith will certainly experience in the end that God does not abandon His own. He may delay his help and tighten the strings so hard that you think they are about to break; but he comes to our aid at a convenient time and then certainly comes to our aid when we think we are about to go down. That is why the 9th Psalm v. 10 gives God this title, that he is a helper in time of need.
The text does not indicate in which year this revelation happened to Abraham, but from the circumstances it can be understood that it happened when Abraham was tired of his heavy misery and long maturing. Before he therefore comes to Shem, the Lord comforts him, so that the example of this patriarch may also be useful and comforting to the Church in this matter, and that we also learn that when we are tempted, we should hold fast to our faith, and take it for granted that God will be with us and comfort us.
157 Therefore, first of all, a certain place is shown here where Abraham's lineage will have its permanent home. But notice how truly and masterfully the Lord sets his words. Since this is said to him, Abraham had neither seed nor land, and since his seed will be born to him afterwards, he still has no land; yes, as St. Stephen Ap. 7:5 says of him, he does not have a foot wide. Therefore this promise agrees with the previous one, which promises that he will have a large nation, because the land is not promised to him but to his seed. Abraham is satisfied with this promise and gladly forgets his misery, because he knows that his family will not fall into such misery and suffering.
But this is a true "bodily" promise. For although the saints live by faith and overcome temporal misery and calamity in the hope of the life to come, they do not live by faith.
77ß s. yi. V-iW. > Interpretation of Genesis 12:5-7. K. i, u "s-uV. 777
Even if they overcome their misfortune, they still need physical comfort in this life and in such great weakness of the flesh, so that they may rest from their misfortune and regain their strength and power, which are weakened and consumed by daily misery and unhappiness.
And there he built an altar to the Lord, who had appeared to him.
So now we see that the holy patriarch, how miserable and strange he is, nevertheless thinks of a certain place and dwelling for the sake of the promise that was made to him; for now he first builds an altar to the Lord who appeared to him, that is, he decrees a place where the church would come together to hear God's word, to pray, to praise God, to sacrifice etc. For this means to build an altar.
160 And Abraham builds the altar, that is, he is the bishop or priest, he teaches the others and instructs them in the true worship of God. For to this end all altars and churches should be directed and serve to gather together, to hear God's word, to pray, to give thanks to God, to praise God, and to perform the services that he has commanded. Where this is not the case, churches and altars are nothing but workshops of idolatry, of which the papacy is full; for there the proper divine services are missed and all divine service is turned solely to the blasphemous and ungodly sacrifice of the Mass.
161 But here it is asked, "Did Abraham have the power to do this, since he was not commanded to do it by any special commandment of God? For to perform a service of worship by one's own choice and not by God's command is idolatry. Answer: Abraham did not choose this place for the altar out of his own counsel, but the Lord himself, who appeared to him there, chose it; for the Lord himself is the first founder, who lets himself be seen in the place, so that he may be honored there and have his promise glorified.
162 Thus, when Jacob, as will follow in chap. 28, in the place where he was sleeping, the angels were standing on the ladder that reached to heaven,
he said, v. 17: "Here is the house of God and the gate of heaven. So that the Lord, who is in this place at first and lets his word be heard there, also prepares and consecrates it himself, so that it is no longer common, but holy and serves for holy use and works. For by God's word everything is made holy. Now God's word is not proclaimed in this place by a man, but by God Himself.
Therefore this is the first church built by the patriarch Jacob; but it was not such a building as our churches are, but a mound of stones made in the field, where the people came together to hear the word of God and to offer sacrifices. But the same place later gave rise to innumerable idolatries, as the sermons of the prophets testify, especially the prophet Hosea, who prophesied against the kingdom of Israel.
Just as the Samaritan woman in the gospel defends her religion with the example of the patriarchs when she says John 4:20: "Our fathers worshipped on this mountain. For it speaks of this very mountain Garizim, which either, as I believe, is the rock More, or was not so far from it. And if reason is caught with this rope, it cannot free itself from it, because when it hears that Abraham has done this and that God has put up with this work of his, it closes its mind from that moment on: Therefore I will also do it, so that I may also please God with it. But when the prophets said that this would not follow, they were beaten and killed.
(165) And the Shechemites were peculiarly proud and presumptuous, as Sirach calls them foolish. Because they knew that Abraham had built an altar on Mount Moriah, they went to the times of Alexander the Great and built a magnificent temple on Mount Garizim, after they had been allowed and permitted to do so by Alexander, as Josephus writes in Book 11, Chapter 8. Moses foresaw such idolatry and did not point out the examples of the patriarchs to the pious,
as if they should follow them, but leads them to God's word and says Deut. 16, 5. 6.: "You shall not sacrifice or keep feasts in any place, but in the place which the Lord shall choose." This piece he repeats in the same chapter not once, but very often. Because the place of the tabernacle was to be changed many times until the temple was finally built, Moses wanted them to keep this place and to come together and sacrifice there, which God indicated and determined with His word.
We see that the holy prophet gave this warning in vain. For the tabernacle and the temple have been despised by the idolaters, and other places have been sought for worship, as has happened in our country. For we have placed much more emphasis on St. Peter's Cathedral in Rome than on all other places where God's Word, the sacraments and the keys have been used in the right way; so that it is known that where these things are done, God is present and gracious.
V. 8 Then he departed from thence unto a mountain that was toward the east of the city of Bethel, and pitched his tent, that he might have Bethel toward the west, and Ai toward the east: and there he built an altar unto the Lord, and preached of the name of the Lord.
This is a new journey and procession, but not far away, but to a nearby place. For Bethel and Jericho are not far from Mount More, and all these are on the common highway. But since someone wanted to ask: What was the cause that he did not stay longer at Mount More, I know nothing that could be put forward as a cause, except that hatred and violence drove him away from his neighbors with whom he lived; which he suffered not only because he was a stranger, but also because he led a new religion and had his special meetings, and did not want to follow the idolatry with which he lived.
168) As I said above about the Scythians and Mount More:
So we have it from the prophets that the idolaters here took cause from Abraham and set up a temple and altar in Bethel. For Bethel was a good and blessed name, and means God's gift; therefore the idolaters thought it would be a convenient place to worship; as Jeroboam set up a service with calves there, 1 Kings 12:28, 29. But below (Cap. 28:19) Moses will say that Bethel was called Lus before, but got the name Bethel from Jacob, to whom the Lord had appeared there.
Here, again, one should pay attention to the fact that the holy patriarch was a God-fearing man. For although those who dwelt with him on Mount More were hostile to him primarily for the sake of religion, he nevertheless did not abandon his religion for its sake, but diligently kept it: So that he also sets up an altar on the road that lies in the middle between Bethel and Ai, and there he exercises his priestly office, that is, he instructs and teaches his church about God's will, exhorts them to a holy way of life, strengthens them in the faith, keeps them in the hope of future blessings and prays with them himself. All these things are included in the words preach the name of God in Hebrew.
For this reason I have much rather left the words as they stand in the Hebrew, than follow our Latin text, which understands these words, preach the name of God, only by calling; in which meaning they stand Joel 3:5: "It shall come to pass, that whosoever shall call upon the name of the Lord shall be saved" or escape.
But here Moses is speaking of the whole ministry, just as the call includes the whole of it. For: "How shall they call on him in whom they do not believe? How shall they believe, of whom they have heard nothing? But how shall they hear without a preacher?" etc., Rom. 10, 14. Therefore this is the opinion: He preached from the name of the Lord, that is, taught his own from the name of the Lord, so that they learned how God is merciful, compassionate and kind to the human race.
He promised a seed through which the wrath of God would be removed and the blessing lost in paradise through sin would be restored and returned. Such a recognition of God is followed by the invocation that in all distress and danger we look to such a gracious and kind God, ask him for help and call upon him etc. Now ask our popes and bishops, from whom Abraham received the anointing or smearing, that he led and practiced such a priestly office among his own?
(v.9) Then Abram departed, and went out toward the south.
This is the third journey in the land of Canaan: therefore it is seen here how a pleasant guest Abraham was to the people of that land. Although the place where he dwelt in the same land is not mentioned in the text, it seems that he dwelt at Hebron; and because this was a royal city, where the Canaanite priests also dwelt, Abraham could have no place there. Therefore, Abraham's wonderful strong courage and excellent steadfastness in the faith are shown here once again, that he did not grow weary or tired in so many journeys and so much wickedness and unfaithfulness of the people, but always held fast to the hope of the promise that had come to him, and did not conceal the name of his God, but preached about it publicly, regardless of the fact that he had so often experienced that this one thing gave rise to endless hatred and trouble.
Here the Holy Spirit sets before us such an example of a great and faithful faith. Just now we heard of Cain's sin and punishment, that he had to be a fugitive in the land: but Abraham is holy through faith and has the promise of a great blessing. Now hold this against his misfortune, and you will see that he is in the same punishment as Cain, and must wander as a cursed man in the land promised to him, not for himself alone, but with his wife, brother's son, and son's son.
All his servants. This is how the Lord leads His saints miraculously, Ps. 4:4, so that they will finally, if they remain steadfast in faith, obtain all that they believe. Therefore we should also prepare ourselves for such a struggle and exercise of faith and persevere in it. For this is the reason why such histories are held up to us.
Fifth part.
From Abraham's Journey to Egypt.
V. 10: And there was a flood in the land. And Abram went down into Egypt, to abstain there as a stranger: for there was great trouble in the land.
There has been no one among all who have read or interpreted this text who has not been offended by it, even among the Jews themselves. It is such a strange text, full of questions and vexations, especially where it is rightly understood; for there are the vexations of faith and practice. The land of Canaan was promised to Abraham's seed, so he undoubtedly had a strong hope that he would remain there; but look at history, and you will find that everything goes against his faith and the promise. That he now clings to the word and does not allow the contradiction to be driven away is really nothing else than overcoming hope through hope or, as Paul says in Romans 4:18, believing without hope in hope; as happens to Jacob in chapter 32 when he wrestles with the angel.
For he wandered about the land, and found nowhere where he could stay long. Finally, he had the misfortune of having to leave the promised land and go to Egypt with all his people because of the famine. But was not this a hard blow and a severe challenge to faith?
Now let us learn from this what kind of regime our Lord God leads in this world, namely, a weak and foolish one, if you want to judge it by reason. Before Abraham came to this land
But now the holy man comes in and brings with him the promise of God in a very strong faith, from that moment on there is such a famine that if he does not look for another place, he will certainly be in danger of his life. Isaac, Jacob, Joseph, Elijah, Elisha and other prophets suffered such famine afterwards; Paul also under the emperor Claudius. And in our time we hear that the gospel is blamed everywhere, as if because of it the grain was more expensive and did not turn out as well as before the gospel came.
Thus God does, and thus He governs this life, that it is full of all vexations and offences, not only in the eyes of the wicked, but also of the pious and godly; although the pious overcome all that vexes them with the holy Abraham in faith. For when religion is well, and the holy patriarchs, prophets, and apostles rule, all kinds of trouble and misfortune arise. But how does this agree with the promises? Ps. 37, 19: "In the time of trouble they will have enough"; item Ps. 112, 7: "If a plague comes, he will not be afraid"; and Ps. 41, 2: "The Lord will save him in the evil time"; and again Ps. 37, 25: "I have never seen the righteous forsaken, or his seed going after bread" etc.? But does Abraham not go for bread when he goes from the land of Canaan into Egypt, so that he may escape the famine?
178. Answer: All this is done by God's special counsel, so that faith may be established in the saints. But if it lasts for a time, then not only bodily restitution follows, as Abraham became very rich, but also increase of faith and greater experience of God's grace and mercy. Therefore Paul says Rom. 5, 3, although the godly groan, weep and mourn in their cross, they also boast of their cross and suffering, after they find that God reigns so wonderfully.
So Abraham is also mentioned here.
not to his detriment, but to his great benefit, as will follow. For God tested his faith with this very challenge, which was indeed not small. For this is how he was able to think when he had to leave Canaan: Where is the promise that was made to me because of this land, from which I must now go, if I do not want to die of hunger with my own? Does God keep his promise? Does he take care of me?
The holy man first and foremost looks to the spiritual promise of the eternal kingdom through the Son of God; he comforts himself with this and at the same time does not give up faith and trust in the physical promise, but knows that even if he has to leave the country this year for the sake of the theure, he will still be free to return there at another time. So he overcomes this challenge with patience and hope of future blessings.
We should do the same when such emergencies arise. At this time, as I said above, the common people complain that various troubles are occurring, that grain is becoming expensive, that pestilence and war are stirring up etc. And it is true that these troubles are more and more frequent now than in previous years; but pious Christians (that I do not speak now of sins and supreme ingratitude, which cause and provoke God to punish) should know that all this happens to tempt the faithful. And one should not follow the foolish and ungodly judgment of the common crowd, which thinks that such misfortune can only be helped if one again admits the pope's idolatry, if one says mass for the deceased, if one redeems letters of indulgence, if one goes around the field with crosses and flags etc. as in Jeremiah Cap. 44, 17. the Jews say of the queen of heaven. But how much more credible it is that we are now being punished for such idolatry, which we practiced under the papacy, especially because there are still many who insist on it with violence and stubbornness and despise the word!
182. you have an excellent example of this here.
This is an example of how faith is tempted in the saints, and yet the holy man Abraham does not grow weary, nor does he fall away, like the wicked, who, as soon as they feel the first temptation, are angered and retreat, for they abandon the word, without which it is impossible to stand. But the pious take hold of the word, and hold fast to it as a rod against temptations, that they be not oppressed.
Although the text says that Abraham underwent this seventh and very difficult journey for the sake of theuration, it is to be believed that the godless Canaanites forced him there in an impetuous manner and pretended that this guest, who had brought a new religion into the land, was the cause of all this misery, for the sake of which God had begun to malign their land, which had been blessed before. For the world has always had such a judgment of the saints. Therefore, the pious man gives way to the envious and evil people, willingly escapes and ventures into danger.
And here he is not so completely ruled by the word, but also lets his reason lead him. For he knew for certain that he would never be allowed to return to the place from which he had come, after he had been told by the Lord that he should leave Ur and Haran; therefore he set out and went to Egypt, because it was a good land, and hoped that there the grain would be cheaper to buy. For in physical hardships and dangers, reason retains its praise, that it can see something and advise on the matter.
Thus the cautious householder, when he is in need, governs his misfortune with reason; but he does not abandon faith, but believes that though he is forced by necessity to depart from the promised land, yet in his time it will be delivered and given to his descendants.
He then went to Egypt, where he stayed for a while as an inn, and from there he returned to the land of Canaan when he had the opportunity. This is what Moses indicates when he says that he has traveled to Egypt and is ashamed that he is
He would be there as a stranger, not that he would seek a permanent seat and dwelling there; for necessity brought him to it, which he knew would not last forever, but a year or two.
187. There may well have been pious people among the Canaanites who might have advised him to go to Egypt, because they were afraid that he would be a nuisance to the other neighbors with such a large household at such a costly time; but still, most of them are hostile to his religion, and think that such hardships and troubles come to the country because of him, but do not see that God punishes contempt for the Word and religion with hardships and other troubles and plagues.
V. 11, 12, 13: And when he was come nigh unto Egypt, he said unto Sarai his wife, Behold, I know that thou art a fair woman in countenance. And when the Egyptians shall see thee, they shall say, This is his pasture: and they shall slay me, and keep thee. Say, I pray thee, that thou be my sister, that it may go well with me for thy sake, and that my soul may live for thy sake.
This text annoys the fathers and teachers all very much, that Abraham not only lies, but also causes and forces his wife to lie. But as far as the lying is concerned, it might be excusable. But it is not excusable at all that he knowingly and willingly puts his wife in danger of adultery, and with this lie gives the Egyptians as it were cause to break the marriage with her, who might otherwise have abstained from it because she had a husband. But when they hear that she is still free and unmarried, they think they can kidnap her without sin.
For this reason, this text has not only caused much questioning, but also much trouble, since Abraham preserves his life better and values it more than the discipline and honor of his wife and the salvation and prosperity of others. But we will first speak of the lie, about which Jerome and Augustine dispute with each other; and makes
Augustine three kinds of lies; joke lies, white lies, and harm lies.
190) Joke lies are the name given to comedians' poems, which are known to lie when they present a thing as having happened, and yet such a lie is without harm and pleasant, making people merry and cheerful; therefore such a lie may be called peccatum grammaticum, a poet's lie.
The other is called a lie of service, which we do for the service and salvation of a pious man. Thus Michal lies when she says that David threatened to kill her if she did not let him go, 1 Sam. 19, 17. And Augustine gives an example of a bishop who did not want to betray one who was hiding with him. Such a lie was told to David by Husai the Arachite, 2 Sam. 15, 34, and by the woman at the well of Rogel, 2 Sam. 17, 20. Such a lie is called a lie of service not only because it serves the benefit of another who would otherwise have had to suffer hardship or violence, but also because it prevents the sin of harming another. This is why it is wrongly called a lie, because it is rather a virtue and prudence, so that both the devil's fury is prevented and another's honor, life and benefit are served. Therefore it could be called a Christian care for the brethren or, as Paul speaks, a zeal of godliness.
192 But this is actually called a lie, when our neighbor is deceived to his harm and destruction and to our benefit. Such a difference, although it is not really and rightly so, I want to keep as a favor to the fathers who have established it.
193 As far as Abraham's deed is concerned, let us take it for granted that he did not lie, or at least let us say that it was a lie of service and prudence that is praiseworthy. The Jews do here like the Stoics, that is, seven-fold asses, and interpret this work so badly and harshly and accuse Abraham of such a sin that they say it was punished in the descendants with the prison in Egypt: so dych
Abraham did not commit any sin with his wisdom and counsel, but as much as he was able, he governed his misfortune with prudence and caution.
194 He had come to the land of Canaan by God's appointment, but was forced to move elsewhere by the wickedness and violence of those among whom he lived, and by hard and difficult times. Since it was not his place to go back to where he had come from, he went to Egypt, which was famous as a good fertile land. It is possible, however, that at that time the country already had a bad reputation among its neighbors because of its tyranny, for it had a very powerful and mighty king. For where the authorities are not ruled by the word of God, they commonly abuse their power for tyranny; as at one time one*) said that one could engrave the names of all pious kings and princes on a ring. Therefore such a thing was in Abraham's mind and moved him to fear, that he had to consider how the danger was to be advised, or how one could get away from it.
How is it then, one might say, that his faith begins to decline? Does he now doubt God's promise that He would preserve him and help him in trouble and danger? Answer: I cannot deny that his faith has been in trouble to some extent, for the examples are clear that even very high people have stumbled and fallen. For was Moses not severely tempted at the water of the Hader? Deuteronomy 20:12, so we know what a grievous and horrible fall David had, 2 Sam. 11:4 ff.
Thus, when Abraham leaves the word out of his eyes and heart, and he follows his reason and considers the danger, he begins to falter a little, but he does not fall completely, nor is he overcome; rather, his faith, which is in need here, finally retains the victory and triumph. For now that he is in the midst of the danger he had been afraid of, he nevertheless keeps his faith.
*) Vopiscus in Aurelio de quodam Scurra.
but gets what he wants from God with his prayer.
197 And Abraham shows afterwards, in the 20th chapter, when he is attacked and tempted with this distress for the second time by the king Abimelech, what cause he has for such his counsel and consideration, when he says v. 11: "I thought, perhaps there is no fear of God in these places, and they will strangle me for the sake of my wife. Here he truly indicates that his conscience is not in a minor struggle, being struck with such a hard arrow in the midst of his misery that he must think: Behold, thou art alone, thou art a stranger, and whither thou goest thou bringest a strange and new religion. Are you alone holy? Are you the only one whom God cares for? and are so many other countries and people rejected by God?
198) Just as we also have to hear such things in our time, that our adversaries reproach us with full mouths for the glorious name of the church and ask us: "Are those who were before us and followed the religion of the Pope all condemned? And Abraham was able to protect himself in this struggle and to endure, because he knew that he had the promise and the word; but the Gentiles had no word of God, therefore God did not take care of them. But the hearts are too weak and do not easily accept this opinion.
Therefore we can say that in so many hardships and dangers Abraham's faith was somewhat withdrawn; and although it was a sin, it was not a voluntary sin, but one committed out of human weakness; as the teachers, who are a little more lenient and do not rave like the Jews, judge this work almost in the same way.
200 But another thought occurs to me, that I must consider that Abraham not only had not sinned, nor had his faith sunk, but that he had taken this counsel and counsel out of a very strong faith, and out of the inspiration of the Holy Spirit. But how so?
One say. Answer: Abraham is full of faith; therefore, although he sees many dangers before him, he looks only to the promise and knows that it has been made to him and his seed, and that it has been placed on his body.
Therefore, although he believes that God will keep His promise, even if he is strangled in Egypt, he knows and understands that God should not be tempted. Therefore, he seeks and thinks of all means to defend his life. As if he wanted to say: I am not afraid of death, nor do I flee from it, if the Lord wants me to die here: but the promise should not be neglected through carelessness. If I am able to keep it while I am alive, all right: but if I am to lose my life among this godless people, God, who has given me the promise of blessing, will be able to raise me up easily, even though I am already dead; yet I should not neglect or despise the ways and means of keeping my life. Therefore, my dear Sarah, do not say that I am your husband, but say that I am your brother, so you can help me to preserve my life; but you should not doubt, you will find that God will help you, so that no harm will come to you; so I will also, as much as is in me, help you with my prayer to the true God, who has promised us that he will be merciful to us. etc.
This understanding and opinion pleases me better, for it agrees with Scripture, and we have an example of the same below, where Abraham is to sacrifice his son Isaac. For there Abraham also holds to hope; as the epistle to the Hebrews Cap. 11, 19. testifies of him, that God can bring even the dead back to life. Because the Scriptures present Abraham to us in more than one place as a father of the faithful and a perfect example of faith, I prefer to follow this understanding, so that his great faith is also shown here, rather than that he either sinned or became weak in faith and overcame due to temptation.
203. For although this is human, a special example is held up to us here, from which we can conclude and say that no saint has held up so well both in life and in death as Abraham: For it is of equal importance to him whether he dies or lives; for he clings to God, the Promiser, and yet will not venture his life there so fearfully, but puts into danger his household, his goods, and finally also his wife, that he may save his life, not indeed for his own sake, but for the sake of the promise that was upon his body; for it was said to him, "In thee shall all the nations of the earth be blessed." This word arouses in him this care to preserve his life, that he would rather risk everything else he has than his life.
204 Therefore it is not a bad or small thing that Abraham puts his wife in danger, as it can be seen; for he does this not simply so that he may keep his temporal life, but that he may honor and praise God with it, that he may remain true to his promise, of which the holy man had so often praised and preached to his servants and so often comforted them with it in various troubles. If this text is acted upon in this way, it can offend no one, for what is done to honor God and his word, to adorn and to glorify it, is right and well done, and is also justly praised.
Therefore, let us understand this text in such a way that the Holy Spirit has also set before us a very excellent example of faith, which should admonish us, so that we also learn to firmly rely on God's promises and to insist on them. For even if the whole world were against you, even if all things were contrary, even if you should finally die yourself, you will still receive what God has promised you in baptism, in the Word, in the night meal, in absolution, if only faith is based on the promise and relies on it. For God cannot lie. Therefore, the faith that stands on the word cannot lie or be lacking, but rather the sky must fall and must be made of stones.
Bread, yes, God would also have to raise up children for Abraham from the stones.
But someone might say that Abraham has given rise to many troubles. Not everyone understood this advice of his; rather, everyone saw to it that his wife would be put in certain danger; which is not in accordance with St. Paul's rule, where he teaches in Eph. 5, 28 that we should love our wives as our own bodies etc.
Answer: It is not Abraham's business, for he does right and does not sin, just as we teach God's word with particular faithfulness and diligence, but many are offended by it. But what is that to us? If they are annoyances, we do not give them, but people make them for themselves; why then should we be conscience-stricken about them? So Abraham did what he was able, and that the promise might remain sure, he did not allow his wife's danger to be disputed. This is a good faith, and those who consider it right will be improved and comforted by this example; but if some are offended by it, it is none of Abraham's business.
Now Sarah's faith is also excellent and to be praised that she obeys such advice of her husband and does not turn to her danger, since she could have said: I will not do it, for why should I put my honor in danger? Thou pleadest this in vain; for because I am barren, thou wilt cast me off, and thereby seek cause to take another etc. But you hear nothing of this from her, but she is obedient to her husband; thus both of them surrender and submit to the mercy of God. Who would not admire and praise such a husband and wife? Who would not wish that he could follow their excellent faith and obedience?
Therefore these are excellent examples and noteworthy histories, which we pass by sleepily and lazily, as if they were of no use; but whoever examines them diligently and unwinds them, will hit the nail on the head and find in them a wholesome teaching that should illuminate devout Christians in their whole life and all their works. For how much
Are there those who, when they read these words that Abraham says to his wife about his attack, think that they can learn something from it? But whoever reads and studies the Scriptures with diligence will not consider anything so small that it will not at least serve to improve our life and conduct, because the Holy Spirit has described it.
210 So the Holy Spirit shows us a domestic lesson, among others, when he tells us that Abraham spoke so kindly to his Sarah. For first he asks her; then he tells her how beautiful she is. All this is spoken kindly and sweetly, and you hear here nothing tyrannical and impetuous; as it should be among husbands and wives who get along well with each other: "For a man shall not be a lion in his house," as Solomon says, Sir. 4:35.But although the husband has power and dominion over his wife, yet, as Plutarch finely teaches, it should not be such a regiment as one is wont to exercise over serfs, but as the soul has a regiment over the body, which is united with it in natural friendship and servitude, and participates when it goes well, also participates when it goes to harm.
211 But now we must also take the third question before us, namely, whether Abraham is also to be excused for having such suspicions of the Egyptians, who are not yet known to him. For since every suspicious man is a slanderer in his heart, Abraham here with these thoughts slandereth the king of the Egyptians with all his people; for he thinketh them to be tyrants, fornicators, and easily slayers. For if he did not fear such things, he would not undertake this counsel.
Now slander is a great sin, of which it is said in the well-known proverb: It is better to live among wild animals than among suspicious people. Paul includes suspicion among the major sins in 1 Timothy 6:4, for it is the source of slander, discord, strife, and so on. Therefore Christ teaches us that we should not judge or condemn anyone. For every one that is suspicious shreds
judge others and condemn others.
The philosophers have also severely attacked and punished suspicion as a poisonous and harmful thing in all kinds of friendship. As Cicero masterfully disputes and severely punishes the well-known saying of Bias in Lélius, who thus said: "Be a friend so that you can also be an enemy. And Cicero is right in saying that there can be no lasting friendship where there is room for suspicion. Now suspicion is to conclude that one will hate for a time the one one loves now. And is it not unlike this that Aristotle calls truth the mother of love. For where one does not believe the other and prove loyalty, neither the domestic regime nor the police can endure. For how much displeasure causes suspicion among spouses, even for the sake of small causes! But much greater misfortune follows when such a plague penetrates into the common being.
214. and yet Abraham teaches us by his example to have suspicion; yes, that is even more, the holy scripture says and advises us to be suspicious, because it says so plainly and clearly that all men are liars, Psalm 116, 11. "A man's enemies," says the prophet Micah Cap. 7, 6, "are his own household. Therefore, "trust no friend," Sir. 6, 7. "Do not caste yourselves upon princes," Ps. 146, 3. "Keep the door of thy mouth from her that sleepeth in thine arms," etc., Mic. 7, 5. And Christ Matt. 10, 34. says, "I am not come to send peace, but the sword."
These are clear sayings of the Scriptures, and yet, if one should follow them, consider what kind of life we would have if we were to live in such distrust, suspicion and evil thoughts among one another, husband with wife, subjects with the authorities, the servants with the Lord etc. And where will Christ's commandment Matth. 7, 1. 3. remain: "Do not judge. Do not look at the mote in your brother's eye"? Finally, what kind of church will there be that holds repentance against sinners, and teaches us the
sinners, that we should not completely despair? That is why the common rule of the lawyers does not apply in the church: Whoever has committed an offense once, it is to be assumed that he will always do evil; because Christ also wants that one should forgive a brother his mistake seventy times seven times. How then shall we compare and unite such sayings, which are utterly contrary to one another?
216 As far as the saying of Bias is concerned, which Cicero attacks so much, I am completely of this opinion that I consider it as if Cicero never understood what Bias wanted and meant by it. For Bias' proposition is not absolute, but conditional, that is, it is not the opinion that one who loves a friend should certainly conclude with himself that he will become hostile to him again; but that it is quite possible that he may afterwards hate again the one whom he loves now. As Augustine also says that it often happens in life that someone loves someone whom he hated before. But let us leave this philosophical question to the philosophers to investigate, and let us consider this theological matter, namely, what Abraham did, and what the Scriptures forbid that one should not do. Now it forbids judging, that is, that we should not be suspicious, and yet tells us that we should trust no one: let us therefore see how these things may be reconciled.
217 The whole point is to make a distinction between these two sayings that the Scriptures hold up to us. The first, Match. 5:44, commands that we love not only our friends but also our enemies. The other tells us not to put our trust in men, for we may be deceived by them. But as reason does not see the full cause of the foregoing saying (for it thinks it a just and fair thing to bear enmity against those by whom we are offended), so much less does it see the causes why we ought to distrust all men alike. For it sees and contemplates every man's life, and judges from his manners and conduct that one of them is
But the pious, she says, are to be loved, and the wicked are to be hated.
218 This is the judgment of reason, and it cannot go any higher than this; then it holds that one should not only love the pious, but also trust them. This is the reason why people rely on and trust people, which the Scriptures completely forbid and reject, because it is not only dangerous but also ungodly. It is dangerous because it is false and deceptive; but it is ungodly because such trust is not due to the creature, but to the Creator.
219 For this reason the Holy Scripture first of all tells us that we should love all people and do good to everyone, not only to the pious, whom we consider to be worthy of love because of their life and conduct, but also to the wicked. For this is what God does, he pours out his goods without distinction on the evil and the good; as Christ also holds this example up to us in Matth. 5, 45.
220 Then it also teaches us another judgment of men than that which can be obtained from life and conduct alone, for it is uncertain and deceptive because of hypocrisy. For how often does friendship fail? How often do we find that those whom we thought to be pious deal in false and evil deeds? In the histories and books of the heathen we find that from time immemorial, I do not know how many couples have been true friends; which alone is sufficient and clear proof that our judgment of people's lives and conduct is wrong.
For this reason, the Scriptures call us to look not only to conduct, but to the word and fear of God. Now in whom we find these things, they are undoubtedly pious; and yet it may happen that they also fall. For we know how weak our nature is and how powerful and mighty our enemy is, who always uses it to lead us away from the Word and to deprive us of the fear of God. Therefore, even here, confidence cannot be certain, as if they would always remain who they were before.
would have been. How much less are those to be trusted who are without fear of God!
So philosophy does not see where such misery comes from, that nature is completely corrupted. For this reason, even if for a time it pretends to love you with gestures and service, it is not a lasting love, but soon loses itself and turns back.
In order that we may return to our purpose, Abraham goes to the Egyptians, to whom he is not hostile, and yet does not dare to trust them. The reason is that he sees that nature is not only evil in itself and indulges in lusts, but also sees that in Egypt there is no word of God and no right religion: why should he not be afraid of danger here?
Therefore he surrenders and commands himself and his life to God and yet does not despise the means by which he hopes to preserve and protect his life. Thus he walks the right military road: he is no one's enemy, and yet trusts no one; if someone does him a favor, he counts it as profit and accepts it, but in such a way that if the favor ceases, or if some other accident occurs, he does not become indignant or begin to be hostile to it.
Philosophy knows nothing of such friendships, for it does not sufficiently recognize the nature of man, and thinks that one can find such pious people who cannot become bad and forget their duty; about this, when it seeks friendship, it often gets into irreconcilable enmity, which is not to be advised.
But those who have learned the Scriptures see what is in man; for this reason they put their complete trust in God, not in man; they love all men, do good to all, even to their enemies, for they know that God wills it so. And then such is a constant friendship and constant love, which does not spring from our judgment, but from the Holy Spirit, who stirs up the hearts and drives them to follow the Word.
227 But just as distrust is necessary, because everything that is human is inconclusive and uncertain, so is love,
As Paul says in 1 Cor. 13:4, 7, she is not suspicious, but takes good for evil; for she believes that both these things can happen, namely, that those who are considered righteous fall, and those who are wicked can improve.
(228) Therefore, he who does not put his trust in a man is not therefore suspicious, nor does he judge, as the Scriptures say, or condemn his neighbor. For suspicion or such judging is done without hope of correction: but love does not cease to hope for correction, even when it sees that something is not to be praised: therefore it is willing to forgive, and forgives not seven times, but seventy times seven. For she knows that both these things are true, namely, that every man, as much as there is in him, is a liar; wherefore she puts her trust in no man: and that God is good, who pardons sin, and delights in the sinner's conversion; whereunto he hath ordained his word, with whom is the Holy Ghost. This is where the hope comes from, that it does not completely doubt the correction of the wicked.
229. Therefore, one should get out of the way and reject the philosophical judgment which teaches that one should learn from the lives and customs of men who are pious and who are evil, and keep this common judgment of the Holy Spirit Ps. 116:11: "All men are liars. Item Ps. 14:2, 3: "The Lord looks down from heaven upon the children of men, to see if any are wise and ask after God. But they are all gone astray, and are all unfit; there is none that doeth good, not one." For this is our nature, which we bring with us from our mother's womb and retain until the Holy Spirit changes and corrects it. Therefore, if a man is human, that is, if he is infirm, you should not trust him, whether you see anything in him that is evil, as far as his outward conduct is concerned; and yet you should not be hostile to him; so whether you consider him evil, you should not abandon him for that reason, or despair of his improvement and conversion.
But we say nothing here about a special profession and office in which, as it seems, love is acted against.
Just as the rod and punishment with which a householder chastises his children or servants does not seem to be love; and that the authorities punish and kill the wicked with the sword seems to be anger: but they are commanded to do this, and would sin in it if they wanted to direct and judge their profession according to this common rule, that one should love the pious and the wicked at the same time; to which they should also be subject and obedient outside their profession.
231 Thus shall we answer the saying of the prophet Micah, when he saith, Cap. 7:5, Keep the door of thy mouth from her that sleepeth in thine arms. For this is not what the prophet wants, that husbands and wives should have suspicion between each other and give room to it, which never leaves without discord and unwillingness; but he wants the husband to love his wife, as St. Paul beautifully and powerfully emphasizes this commandment in the epistle to the Ephesians Cap. 5, 25.
And among the noblest virtues of a woman is that her husband's heart trusts in her, Proverbs 31:11, that is, that the man loves her kindly and warmly, does not think ill of her, but surely believes that he will be loved by her in turn and that she will be rightly disposed toward him and his food.
233 For this reason Augustine also very finely describes three kinds of goods and benefits of the marriage state, namely, faith, fruits or children, and the mystery or sacrament. For where there is no faith and one may trust the other, hearts will never grow together, nor will one bear true love for the other. Now there is nothing more beautiful in the world than love and unity among spouses. As Sirach also says Cap. 25, 1. 2.: "There are three beautiful things that please both God and man: when brothers are one, and neighbors love one another, and husband and wife are well pleased with one another.
Thus the prophet does not want there to be suspicion, hatred and enmity between spouses, but the highest love and friendship, which cannot be where one does not believe or trust the other. And yet he also wants
that the same trust has a measure, for it can happen that it is mistaken and deceptive. For a woman is a human being, and even if she fears God and pays attention to the word, she can still fall, because she has Satan, who is always lurking and creeping after her, as an enemy, and nature is weak in itself, and your hope can be lacking in her.
If you have considered this beforehand, you will forgive her all the more willingly, and you will grieve all the less if something happens that is different from what you would have done, and love will remain and unity will not be violated. For nothing happens that you would not have done, and love is very willing and ready to lend. To be able to do this is a strange gift, but know that because you are a Christian, you should be found so.
We know how the world is wont to do. The unity of brothers, as the poet says, is rare: so we see that there is often unwillingness and displeasure among neighbors over a very small thing, over a pigeon's droppings, as they say in German; that is why suspicion, hatred and enmity reign there.
237 But a Christian, though he trusts no man, yet is he not an enemy to any; and though he believes that no man is so firm and sure that he cannot be brought down either by his own lusts or by the devil, yet he has good hope in everyone, even in the wicked; and so he keeps his love toward friends pure, sincere, and sure; but in God alone he puts all his trust.
We do not learn this from the pagan philosophy, which considers it good and right that one should hate one's enemies, and that one who has once been evil should always be considered evil. Therefore it flees people, is hostile to them, and often breaks up very great friendships. But the holy scripture teaches us differently. Trust abolishes it, but love enjoins it. So Abraham feared that he might encounter danger from the Egyptians; but he was not hostile to them for that reason, had good hope from them, and thought that they would show him kindness.
would prove as much as they could. If, however, something unpleasant has happened, it has not been unpleasant and has not moved him to hatred. That therefore the holy scripture acts much better than any Cicero or Aristotle in the doctrine of good morals or of every man's dignity.
Sixth part.
How Abraham's wife is taken from him and the Egyptians are punished because of it.
V.14. 15. Now when Abram came into Egypt, the Egyptians saw the woman, that she was almost beautiful. And the princes of Pharaoh saw her, and praised her before him. Then she was brought into Pharaoh's house.
This is a very wonderful history, if we want to look at it more closely and more exactly. For Sarah is only ten years younger than Abraham; Abraham, however, was five and seventy years old when he went out from Haran into the land of Canaan, and perhaps ten years had passed by before this journey in Egypt, so that Sarah is older than seventy years and is now an old woman. Therefore, it is strange that not only is her beauty praised, but the king also loves her and has her brought into his house.
Here the Jews invent old Vettelian fables, like Sarah of Abraham was locked in a box and was found by the tax collectors and brought to the king. But we leave such clumsy things to the Jews, who are worth nothing better. It is not enough that Sarah pleased the Egyptians, because the Egyptians are black and she was white as a Morgenlander. For she is praised more for her age than for her beauty; as age is praised, though the form is not to be praised.
241. dam is such an excellent beauty at your old wife Sarah either a miracle, by which God made the king in Egypt
(For Abraham taught and preached everywhere; as Isaiah says of him, that he preached of righteousness wherever he went): or is it, as I rather believe, that our age is so degenerate, that at that time a woman of sixty years of age was like her who is now of thirty years in stature, strength, and power.
For in those days people lived longer and nature was much stronger than it is now in this old age of the world. For just as wickedness has always increased, so the gifts for God to adorn the pious have decreased. But Sarah also had help from her nature, so that her beauty and form remained unchanged; for she was barren, so that she was not consumed by pain and anguish, so that childbearing and childbearing would be slowed down and the form, strength and power of the body would be greatly weakened.
Other histories of this time also indicate that nature has lost thirty years at the least in these three thousand years. For if a woman of fifty years should still bear children in our country, it would be a miraculous sign; and Moses says in his prayer, Ps. 90, 10: "Our life lasts seventy years, and when it comes to the end, it is eighty years, and when it has been delicious, it has been labor and toil. But if we want to look at our time, we find that when we have completed forty years, both the strength of the mind and the strength of the body always decrease and become weaker. So much after the fall nature has lost its kind, and wise people have noticed that other creatures also become weaker and weaker; as Virgil says of the seed.
244 But what shall we say here of Abraham, whom a new and violent misfortune befalls, that he must see his dear wife, his chaste and holy matron, who had ruled the whole house, carried off to the king's court? It is certain that he will not be able to cope with this without great heartache.
Nevertheless, he has raised himself up again in faith and comforted himself that God will not withdraw from him completely, but will take care of him and keep and preserve his wife even among unbelieving people. In this faith he rests and with this hope he comforts himself in his sorrow and heartache, and earnestly asks God from the heathen not to let him lack this hope.
Just as the previous hardship and danger exercised his faith in his strange and long journey, so it is also exercised here; so that he is held up to the church as a perfect example of faith, as a brave man of war who did not stand his ground in one battle, but in many and various dangers.
246 The Jews write that Sarah was not brought before the king soon in the royal way, but was held up for a while; as we read of Ahasuerus, the king of Persia, Esth. 2, 2. ff., that the harlots, whom he desired, were not let to him soon, but had to be anointed with myrrh oil for a whole six months and then again for six months with other specimens, and were only then brought to the king's bed. If the kings in Egypt also had such use, then these pagans were moderate people, and did not fall so blindly and senselessly into fornication, as it happens with us.
247. But that I believe that it also happened with Sarah, causes me not only the example of the kings from Persia, but also that Genesis v. 17. writes that a plague came over Pharaoh and his house because of Sarah, Abraham's wife; therefore there must have been a period of time in between, in which Sarah was not required to the king's bed.
The kings of the Greeks and Romans were very inclined to fornication, so that there was better discipline and greater respectability among the Egyptians than among other pagans. For although they had many wives, it seems that they lived more chastely than those who had the right to take a wife,
as also below Cap. 26, 11. Abimelech, the king of Palestine, forbade with corporal punishment that no one should weaken Rebecca. All this shows that these peoples, even though they used to take wives, had a special respectability.
The Jews also fable that while Sarah was in the king's court, Abraham taught the Egyptians astronomy; and Josephus in particular makes much mention of the fact that the Jews far surpassed all other nations in skill in mathematics and politics. But Josephus would have done much better to praise his ancestors not for such gifts, which are natural, but for other greater gifts and virtues that are proper to the Holy Spirit, namely, that Abraham taught the Egyptians about God's will, about right worship and true invocation, which are far more excellent and greater gifts than knowing the course and nature of the heavens, the quality and significance of the stars.
Although I also believe that such arts were revealed to the fathers by God, both the Chaldeans and Egyptians boast in the histories of the pagans that they diligently practiced such arts. Therefore, whether Abraham instructed the Egyptians in such arts, or whether he himself, Abraham, learned from the Egyptians, like Moses, of whom Stephen Ap. 7, 22. testifies that he was instructed in all the wisdom of the Egyptians, it is all the same.
It is certain that this noble man, although he did not neglect the study of nature, in which God's work is considered useful, nevertheless took the greatest care to plant God's knowledge, right worship, faith and the fear of God among the Gentiles. For this is the highest work of love, for which all saints are caused and moved, even by the confession of their faith.
V.16. And he did good to Abram for their sake. And he had sheep, and oxen, and asses, and menservants, and maidservants, and asses, and camels.
252 This is a very necessary piece; for it does not only belong to the praise and honor of the people.
God, who does not abandon His own, but also praises Abraham's faith. For here you see that God takes care of His faithful and sustains them even in the deepest hardships and dangers. For Abraham is not favored and befriended by the king only for the sake of his sister Sarai (for the king considered her to be Abraham's sister), but he is also held in honor by the Egyptians, who, as will follow, did not like to deal with shepherds.
It is also shown here that at that time the Egyptians were a particularly friendly people, since they showed so much service and good deeds to this stranger. For although the king does so much good to Abraham for Sarah's sake, it is evident that the kinship into which the king hoped to enter with Abraham through Sarah is highly valued by him. But because no kingdom is so well ordered that something tyrannical could not happen to it at times, Abraham was also somewhat afraid and worried about the king.
Therefore this is the most important lesson, that we learn that God is the protection and shield of those who hope in Him and does not abandon His own, even if He allows them to be tempted; as this very history finely acts and masterfully emphasizes David Ps. 105:12 ff. and says: "When they were few and lowly, and strangers within. And they went from nation to nation, from kingdom to kingdom. He let no man harm them, and punished kings for their sakes. Do not touch my anointed ones, and do not harm my prophets" etc. Behold, how subtly the prophet handles all circumstances, so that he may show us that God will surely be gracious to those who hope in him and will do them good.
Thus this text is a fountain, from which flowed the glorious sermons of the prophets, so that they kindly admonish that one should hold fast to hope and trust in the goodness and mercy of God; also comfort that God will finally redeem, help and bless, as: Psalm 2, 12: "Blessed are those who trust in Him"; item, Ps. 34, 5. 7: "When I sought the Lord,
he answered me, and delivered me out of all my fear. When this wretch cried out, the Lord heard and saved him from all his troubles"; item Ps. 50:15: "Call upon me in trouble, and I will save you, and you shall praise me"; item Ps. 34:20: "The righteous must suffer many things, but the Lord will save him from them all." But who could remember all such sayings from the Psalter alone? What shall I say of the other prophets?
(256) Therefore, it can be seen that they well understood that these things were not written by the Holy Spirit for Abraham's sake, but so that we might also be taught and instructed in the faith by such examples and not despair in adversity, because God thereby indicates that he wants to be a faithful protector and savior of all who believe in him and hope in his grace and mercy. He does indeed allow His own to be tempted, as this temptation was indeed great and almost unbearable; but He does not abandon them in their temptation. He does not cancel the help, but comes to us in his time and helps, so that he does not spare even great, mighty and rich kings.
257 We see that very learned people, after they saw that the pious were in a bad way and the wicked were well off, took such hard offense and anger at such inequality or, as it seems, inequity, that they concluded and said that it was not divine providence and that God did not take care of people, did not ask anything about them, but that everything happened unawares and without warning.
(256) And it is not possible for reason to overcome this vexation, which even at times, as we have seen, has struck the pious on the head and moved them; as Psalm 73:2, 3 says: "I would have stumbled with my feet, my footsteps would have almost slipped. For I was displeased with the glorifiers, when I saw that the wicked fared so well." For reason sees only that the pious 'fare ill and the wicked well, but does not see that God helps the righteous out of misfortune and evil and pours out His wrath on the wicked.
The Holy Spirit not only tells us to see how the pious fare for a time, but also to see what follows them afterward, and on what condition, that I may say, a person is in trouble, of which Ps. 34:20 says: "The righteous must suffer much, but the Lord helps him out of all of it. Therefore, the saints do not abandon God's commandment as soon as they feel that they are afflicted, but conclude with faith and take it for granted that God will also help them out of their misfortunes and hardships.
These are revelations of the Holy Spirit that philosophy does not see. Therefore, it gets angry, denies Providence, and thus judges as if God has nothing to do with the world, does not take care of the people, but lets everything go as it wants. And Cicero himself takes issue with this in the book De finibus and De natura deorum, since he does not dare to say that God is either unjust or does not take care of the world, but nevertheless does not see the reason why things are so unequal in this life, that the wicked enjoy happiness and honor, but the pious have to lie down and fall, even if they undertake the most honest things and plans.
But what is the cause of such blindness? None other than that reason sees only the present misfortune; with this it can be caught and taken in. It is completely ignorant of the promise of the future. But the Holy Spirit tells us to ignore the present and to look only to the future. "Wait," he says, Ps. 27:14, "for the Lord, be of good courage, and do not despair, and wait for the Lord." Therefore, such texts belong to teach and strengthen faith and hope; and this main feature will be repeated in this history of Abraham.
B. 17. But the Lord afflicted Pharaoh with great plagues, and his house, because of Sarai Abram's wife.
Now only here Abraham's temptations gain a happy end. For the pious and God-fearing husband and wife are not only relieved of their danger and fear.
but also the king with his whole house comes into misfortune and is afflicted. This consolation is impressed upon us by the Holy Spirit throughout the Scriptures, and is confirmed by the outcome and experience: and yet we are blind and deaf to it in our temptations, and do not accept it, nor believe it to be true.
For only consider how we are wont to do. Is it not true that when we are in trouble, we think it as if there were no end to our misfortunes, and that we must lie down? Again, when we see that the wicked are doing well, we take it for granted that their happiness will last forever, as if there were no God to either take care of those who are in need or to punish those who abuse their success. Thus, in both cases, sorrow overcomes us; and this happens to us because of original sin, which makes us very inclined and nimble to despair, but in turn makes us slow to faith and hope.
Therefore, Abraham's example should be diligently observed and followed. Since he is in the greatest danger, he believes that it is impossible for God to abandon those who believe in him. Therefore, he did not give up hope, but the greater the danger, the more he believed that God would deliver him and Sarah sooner, which is what happened.
This will also happen to us if we do not let our faith be taken away. I have experienced this myself in many very great hardships and dangers; but it is usually the case that our flesh takes us captive; as Paul also complains of himself Rom. 7:23: "I see another law in my members. The spirit is willing, accepts God's word, takes comfort in danger, and desires joy and rejoicing in the cross, but is overcome by the flesh, which in its own way looks only at the present and is moved by it. But the other, which is not present and of which the word teaches, it regards as nothing, because it does not see it. That is why it is on both sides, namely, when things go well and badly, in happiness and in misfortune. When it is well
If it goes badly, it has no measure, for it does not see the misfortune that follows. If it goes badly, it is not to be consoled, because it sees the help and salvation, which the word promises, nowhere.
266 And yet, in the pious, there remains in the heart the sighing, which, although it is very offensive to man, resists the unbelief, despair and impatience that is in the flesh, so that we do not blaspheme God. The Lord looks at the same and forgives us the other.
Such a great danger for the sake of his dear wife will also have gone to Abraham's heart, and no doubt he felt that in his flesh also weakness was stirring, so inclined to despair, that he will have thought so: What if your wife were taken from you and never came back to you, and you had to do without her forever? And such thoughts will undoubtedly be followed by hot tears and deep sighing, so that I have no doubt he will not have slept many nights. And yet the Holy Spirit draws him back, because he has to deal with such thoughts of the flesh (for he is a man), to the word that he must remember the promise that was made to him. And on this promise he restores himself in such weeping and mourning, and hopes that God will restore his wife to him in due time, and see to it that she does not suffer dishonor or shame. And as he hopes, so it happens to him. For this is certainly true: the hope that relies on God and His word does not come to shame.
Therefore, we should diligently keep this history before our eyes and become accustomed to holding on to hope and comforting our hearts in the face of adversity. "Woe to those," says Jesus Sirach Cap. 2, 14, "who do not hold fast." For what more certain can follow when one has lost the word than despair? Therefore the Scriptures everywhere admonish us to wait for the Lord, that is, not to become fainthearted or to give up hope, but to hold fast to the hope of future help and salvation, lest this happen to us, which happened to the unbelieving Israelite people in the wilderness, of which the
78. Psalm 33 says: "He caused them to die, so that they did not obtain the promises because of their unbelief, but were afflicted in many ways all their lives. And Psalm 107:11 says, "They had profaned the law of the Most High," that is, they had not wanted to believe, they had not wanted to hope; therefore they went away one by one. Therefore we are to memorize this. For if we are Christians, we will have to suffer many misfortunes and adversities. In our time we see how great tyranny the bishops and some princes are practicing; therefore we are troubled in our hearts, and wish that God would hasten to punish the ungodly and redeem the church. At this, many of them become fainthearted out of impatience and almost want to give up.
269 But let us also wait for the Lord's example, according to Abraham's example, and endure him. For he will surely come and, if we persevere in patience, he will overthrow the tyrants. But he will preserve his church, for this is his way, that he, as Isaiah Cap. 54, 7. 8. says, tries his own and leaves them for a little while, but then accepts them again in great goodness and mercy. Just as the church and the pious are to endure and be comforted by this hope, so those who are well and afflict the church should be afraid of punishment. For though the Lord forgives, yet he will not pause forever. And there has never been such a mighty king and monarch who has not finally been punished and collapsed because of his ungodly nature. But when, how and in which place this will happen, that is what pious Christians should command God, as Abraham does here.
(270) But here it is asked, 'What plague was this, that the Lord smote Pharaoh and his house? For the text does not indicate this, nor how and by what means the cause of his plague was revealed to Pharaoh. For it is certain of Abraham that he did not show it; for in this he deceived the king, saying that Sarai was his sister, and that he was his wife.
not his wife. And for this reason the king is considered innocent. For he did not take another's wife, but took one who was free, whom he also did not want to abuse as a whore, but to keep as his wife.
But I am hostile to the Jews because when they speak of such uncertain and doubtful things, they put forward vain and very foolish things; as they say here that the plague was the disease which the physicians call "sperm flow".
272 Since Rebekah was then taken by the Philistine kings, the text says Gen 20:18 that such a punishment followed that all women's bodies were closed so that they could neither conceive nor give birth. Such a thing, I think, also happened here. For because the king takes a foreign wife, he is also afflicted with a female punishment, namely, that a woman cannot be a woman, that is, that she cannot give birth, but must let the fruit go untimely and take other hardships of childbirth upon herself. For this is how it commonly happens that when one sins, he is punished, as it is written in the Book of Wisdom, Cap. 11, 17.
And here again the Egyptians are praised for having had and understood God's knowledge that this plague was not accidental or a common and ordinary misfortune, but a punishment sent by God for the sake of certain sins. For such is not a small plague, but I believe that among all the distresses of death there can be no sadder picture and more gruesome spectacle than when a mother dies with her child.
274 Because this happened several times after Sarah was taken, the king, prompted by the Holy Spirit who stirred his heart, pondered the cause of this plague. And because the same plague had come to the king's court at the same time as Sarah, so that either the women of the court were in great danger when they gave birth, or they died.
in childbirth, he will have addressed her and asked who she was; will therefore have understood from her answer that she was not Abraham's sister, but wife; whereupon he again gave her away. This is my opinion of the punishment or plague, because the text says that Pharaoh and his house were afflicted with great plagues; for thus the punishment corresponds to the sin.
The word we have translated "for the sake of Sarai" is in Hebrew: al debar, for the sake of Sarai's word. Now it is common among the Hebrews that they use the word dabar in the broadest sense, as we use the word "thing. For it does not only mean a word, but also a cause, business, trade and work; therefore the evangelists often use this Hebrew way of speaking; as when they say of Mary Luc. 2, 19. that she kept all the words in her heart, they do not only speak of the words, but of the whole trade and work that took place.
The Jews interpret this word differently and say that this word was an angel who guarded Sarai's body, and beat and tormented the Egyptians according to Sarai's command, when she commanded him. But who does not see that this is a Jewish poem and fable? For they strive for all kinds of causes, as and where they can, so that they may make their ancestors glorious and great before the world. But Sarah was much a pious woman, because she desired to do harm to the people; and I hold that this plague came to pass, that Sarah and Abraham knew nothing of it. For this is certain, that they did not set their hope on the Egyptians being plagued, but all their hope was in the divine promise, believing that God would preserve them and rule everything so that it would be seen that he was a God who blessed, as he had said in his promise. Therefore, let us abandon the lies of the Jews, who do nothing but direct everything to the glory of their works and their people; rather, we should praise God's power and mercy here and
consider the faith of holy people in the promise.
277] In addition to this, one should also consider this certain sign that a very honest and well-ordered government existed among the Egyptians and that they held serious judgments against the adulterers; because the king himself, as soon as he hears that Sarah is Abraham's wife, delivers her to him again.
There is a difficult question here: Why Pharaoh was punished so severely, since it is certain that he committed the sin unknowingly and had not yet done anything with Sarah? Theologians and jurists answer that there are two kinds of ignorance: one of the law, which no one excuses, and the other of the deed, which is excused. But we must speak here of law in the generally accepted meaning of the word, and not according to the opinions of each teacher, which are at once innumerable and commonly contrary to each other; for lawyers also dispute about subtleties, and are seldom at one in them; but of such a right or law as is common among the citizens, and which is accepted by usage and custom. Whoever therefore does not know what is publicly commanded or accepted by custom is not excused. For he could have inquired of his neighbors; and therefore the laws are publicly proclaimed, that they may shine as a light to all in common, and they that do contrary may know what they have forfeited, and be liable to punishment.
279 But that one does not know what Bartholus or Baldus judges and concludes about each transaction that has occurred, this is not to be called ignorance of the law. For law is not the discretion, thoughts or questions of teachers, but a law or doctrine that is publicly presented and commanded to everyone.
280 But ignorance of the deed is when I know the right and do not know the deed. As when a householder keeps a thief at home, but he does not know that he is a thief; he knows the law, that it is forbidden to steal, but he does not know the deed.
He does not; therefore he entertains the thief without danger, because he does not know that he is a thief, and does neither counsel nor help him. This is a useful distinction, and I am making it so that we do not allow ourselves to be deceived by some impetuous and inconvenient wisdom, when what has been wisely and usefully said and invented for the sake of doctrine is mastered and punished out of a desire to quarrel.
In their schools, however, the theologians distinguish ignorance in another way, and call the first an insurmountable ignorance, designed to excuse sins and abuses, so that it cannot be overcome or improved by any skill or diligence. So Cicero has an insurmountable ignorance of God. For if you read his books and disputations De natura deorum and De finibus, etc., you will find that nothing of his is forgotten or omitted that a man can put forward and present with all his strength and reason, and yet he does not know what God's will is and how he is disposed toward us. The cause of such ignorance is that one cannot come to God through reason, but through the Spirit of God, who enlightens the heart through the Word. Because Cicero could not have this, he had to be stuck in such ignorance, which cannot be overcome.
But this example is contrary to the common saying of the scholastics. If a man does what is in himself, God gives him his grace without fail. But Cicero did what was done to him, and yet he did not obtain God's grace; indeed, with this action he fell into much deeper darkness, so that he even doubted whether there was a God. For this happens inevitably: whoever thinks about such great things without God's word and relies solely on the light of reason, must err and fall short the longer.
For this reason, the theologians have had no reason to conceive such ignorance, since one should not seek and conceive protection and cover for sins, as is often done in the book of Vincentius, called Summa Angelica, in which consciences are not to be considered as a "sin".
is to be taught. For the master of the same book has brought such worldly sayings and sayings concerning the household regime into theology to great annoyance. Since I was still a young theologian and intended to read such a book so that I could keep my conscience with good comfort in confession, I was often annoyed by the fact that it dealt with and pretended to deal with such things concerning God's judgment and church in such a worldly and judicial manner.
284 In worldly affairs, insurmountable ignorance may be considered something, as when one, out of weakness of body or foolishness, commits something and sins; but this should not be applied to holy things and matters of conscience. For we are born in the blindness of original sin. This is an insurmountable harm, so that it imprisons even those who are renewed and born again: but for this reason it is nevertheless not to be excused; as the scholastics have taught that insurmountable ignorance is to be excused, so that it also counts us absolutely free, that is, cancels sin altogether. If we were to hold this to be true, it would also follow that men could be saved without Christ, if they would only do as much as is in them. All the papal schools and churches are full of such blindness.
But look at Pharaoh, who is outwardly in insurmountable ignorance; for he does not know that Sarah is Abraham's wife, and hears from Abraham himself that she is only his sister, and yet God sends upon him very severe plagues. Do you not see here that this common saying of the scholastics, that the insurmountable ignorance excuses absolutely, is wrong? So, since Christ says Matth. 11, 23. 24.: "If the deeds had happened in Sodom, which happened with you, they would still be there today. But I tell you, it will be worse for the land of Sodom at the last judgment than for you," he indicates that there is ignorance among the Sodomites when they are compared with the Capernaites, and yet he does not say that they are absolutely excused because of it; but so much is ignorance.
to excuse them that they should be punished more tolerably for the sake of this ignorance.
But what need is there of many words? Whoever thinks that insurmountable ignorance can be excused, turns back the holy Scriptures and lifts up from the world the sun of righteousness, Mal. 4:2, namely, the Lord Christ Himself, who was revealed for this reason, that He might abolish such ignorance, which in truth is nothing other than original sin. And whoever says that this should be excused knows nothing of Scripture and theology.
The other kind of ignorance is lazy and gross ignorance, as when one hears the word cold and sleepy, which he could learn if he wanted to. Of this it is rightly said that it has no excuse.
The third is affectation, that is, such ignorance as one brings on himself and makes; as when we diligently take care that we may not know or learn anything. Of such it is rightly said that it deserves double punishment. As in our time, those who are in the courts of bishops and godless lords diligently and deliberately abstain from our books and will not read them, so that when they are approached and asked by their lords, they may swear without danger that they know nothing of our doctrine. Thus they say in Job Cap. 21, 14: "Get thee away from us; we will not know thy ways." And in the Gospel Luc. 19, 14. "We do not want this one to rule over us." Such is called affected ignorance, that is, one who willfully presumes.
If you ask what ignorance there is in the pope and the papists, we say that they are either in the last class, because they denounce and condemn many things, which they know to be good and in accordance with God's word; or we want to put them among the persecutors and enemies of the right pure doctrine; as therefore the pope is called the antichrist.
290. what do we want to answer then to the superior question of Pharao? Otherwise nothing, because what the text and the history brings with itself. That ignorance with
But because God afflicted him, it follows that ignorance does not excuse. Therefore we are to set both of these things, namely, that Pharaoh's deed was an error and, moreover, an evil and sinful error; for otherwise no punishment would follow it.
291 But if anyone thinks that Pharaoh was punished, not because he had done evil, but that he might be kept from the misfortune that would have followed if the punishment had not intervened, let him see that he does not favor sin by excusing error. For over such ignorance Pharaoh could also have become an adulterer. Now adultery is always sin, and ignorance of right or wrong does not apply here, as it does in the council chamber and in worldly affairs.
Seventh Part.
How Pharaoh confronts Abraham, gives him back his wife and lets him go in peace.
Then Pharaoh called Abram to him, and said unto him, Why hast thou done this thing unto me? why didst thou not tell me that she was thy wife? why saidst thou then that she was thy sister? because I would take her to me to wife. And now, behold, thou hast thy wife; take her, and go.
292 Let us notice here in the first place, as I also said above, the glorious comfort that God takes care of His saints and does not abandon them when they are in trouble and danger, if they do not weaken in faith alone; as St. Peter also comforts 1 Epist. 5:6, 7: "Humble yourselves under the mighty hand of God, that He may exalt you in His time; cast all your care upon Him, for He cares for you."
After this, one should also pay attention to the cause that God is seeking here. For as he promised him above (v. 2. 3.): "I will make a great name for you; I will bless you; and you shall be a blessing.
Promise confirmed by deed. For Abraham comes to be respected by the king, and the king sees that God takes care of him, and he, the king, is undoubtedly also blessed for Abraham's sake, that is, comes to the knowledge of God. For here the Holy Spirit has only shown the beginning of the conversation between Pharaoh and Abraham, which without a doubt will have been a hard and serious conversation. For it can be seen that the king was moved violently because he was thus deceived by a stranger. Abraham undoubtedly explained to him the reasons for his counsel and preached to him about God, about the promise that had been made to him, about the future seed, and thus satisfied his heart again.
294 And it can be seen as if all these things were a prelude to the things that happened afterwards. For just as Pharaoh, out of fear of God, let Abraham go, so that the plagues would no longer come upon him, so afterwards in Egypt the whole people were left by the godless Pharaoh, who did not fear God, not out of a kind or friendly opinion, but out of fear of greater distress and danger.
That these words, "Why hast thou done this unto me?" are not mild or friendly words; for the king insists on the circumstances, shows him that he is a king, but Abraham is a sojourner and stranger. That he was therefore betrayed as a king by a sojourner and for this reason came into such severe distress and sorrow with his own, no doubt made him very angry. And if God's kindness had not intervened, it would have cost Abraham his neck; for kings and high persons can suffer contempt very badly. But Pharaoh could easily take such a deception for contempt and interpret it.
But his anger is quenched by Abraham's speech, after he shows him what causes he has had for this of his counsel; so that the king may know that he himself has given cause for such a lie with his tyranny. For if Abraham had been in no danger and had been sure to speak the truth
he would certainly not have lied; but because he intends to save his life with a white lie, he indicates that he would have faced certain danger if he had told the truth. For this is a common sin of kings and princes, that they, when they want to affirm their prestige and power, commonly fall into tyranny and proceed too harshly, from which much misfortune arises in the reign.
297 Augustine wrote that a captain of Antioch had a citizen imprisoned much more than necessity required, and demanded a large sum of money from him, so that he could be released from prison. Because of this, his wife is running around with sorrow and worry and wants to get the money, she comes to a very rich citizen, who promises her such money with this condition, that she should allow him his will with her, because she was a very beautiful woman. She therefore goes, as if moved by necessity, to her imprisoned husband, tells him such a deal, and the man advises her, and also admonishes her, because he would like to be free, to dare such a thing with the rich man. The man, having atoned for his lust, let the woman go and gave her a sack full of sand, not money. When the woman sees that she has been deceived, she reports the whole affair to the captain. The captain, when he hears such an unjust thing and considers it, realizes that he has given cause for such a sin through his lack of understanding, because he has arrogated his right so earnestly and sharply, and says, "This is my sin and oversight, and I am to blame for it; he then releases the captive man as soon as he is free and gives the poor woman, who was so miserably deceived by the rich rogue, all of the rich man's goods and chattels.
This is why kings and princes often sin out of the habit of their tyranny. And these are only secret sins, which come from the habit of tyranny, and which the authorities do not see, nor pay attention to, but think that they have such things as rewards of their power; but finally God reveals that it is not a sin, but a sin.
He punishes it severely, as can be seen here in the case of Pharaoh.
299 So that this text belongs primarily to the effect that we should conclude from it how all of us, and especially kings and princes and other lowly authorities, are full of sins. For they either consent to the sins of their subjects and do not properly conduct their office, or they abuse their authority and proceed too harshly, so that they may defend and preserve their prestige and dignity. God can tolerate and overlook such public sins for a while, but in the end, as I said, He will expose and punish them.
Pharaoh was completely innocent as far as Abraham was concerned. For the sin he committed in this case was caused by Abraham's denial of his wife. Nevertheless, he is not innocent before God. Therefore God punishes him and teaches him, even forces him, that he must fear God and no longer walk in his affections, but wait for his office, which is to be terrible for the wicked, but a help and protection for the pious. But now there is a contradiction, for he rules and reigns in such a way that the pious Abraham fears the greatest danger and does not consider himself safe if he confesses the truth.
301 Such is the reputation of almost all the sins of the authorities, which God uses to punish in many ways. Therefore, one should pray diligently for them, so that God will not let them err or fall, but that He will rule their hearts in such a way that they will lead and carry out their office properly. For if they despise this, the punishment that God is wont to use to prevent sins from becoming habitual, and to make virtues out of vices, will not cease. For as Seneca also says, where vices and sins become habitual and daily practice, there is neither advice nor help.
302) This is how Rome was in ancient times, and still is, that nothing is considered shameful there, except theft and the beggar's sack.
So in housekeeping, the fathers of the household also often sin, even though they are not bad.
nor outlaw such things as sins. Because of this, husbands and wives have many miseries and troubles, which they do not see the cause of. For without sin there is no rule, so weak is the nature, mind and spirit of men. For if David and other godly kings, princes and rulers have so often stumbled and sinned in common regimental matters and affairs, what wonder is it that those do wrong who are not governed by the Holy Spirit and indulge their lusts and desires? At times even the subjects are so unruly and stiff-necked that they need serious discipline and severe punishment. This was the case with Matthias, the king of Hungary, and because he therefore exercised serious and harsh rule over his subjects, he often fell into tyrannical cruelty, even though he was a learned, kind and pious prince.
But such examples teach us that the world is such that if God did not govern the authorities through special kindness, they could not maintain their rule without great sin. That is why so many severe punishments are inflicted on the regiments, the country and the people. The holy fathers also considered other causes of such misery, namely, that God sends punishments at times not because He finds sin worthy of such punishment in man, but also so that He may test faith and patience.
For Job did not deserve such punishments and plagues that God inflicted upon him with his life, but was God-fearing, simple and upright; and yet was so horribly afflicted by Satan, whom God permitted, precisely because God tested his faith and constancy. For thus says the Lord to Satan: "Thou hast moved me to destroy him without cause", Job 2:3.
306 And this is a lesson and comfort to us, that we learn how God often allows the most severe misfortune and punishment to befall even the innocent, just so that He may test them. That is why weak hearts, when they feel the punishment, immediately have thoughts of sin and think that such punishment comes for the sake of sin. But it should be
consider that the pious must suffer and endure much misfortune for the sole purpose of being proved right.
307. for thus says God of His people Himself Jeremiah 49:12: "Behold, those who were not guilty of drinking the cup must drink; and thou shalt go unpunished?" For although Daniel and his companions had to suffer the prison among the Gentiles, they had not deserved the same with their sins as the others.
Thus many pious people perished in the peasants' revolt, not that they were to blame for the revolt with the others, but that they were found among the rebels. For when God inflicts common punishments, they never go away in such a way that the pious do not get caught up in it and are accepted; but these are punished and those are judged.
For this purpose the pious are often afflicted, not that their sins deserve it, or that they may be tested and tried, but that they may keep their humility and not exaggerate their gifts. Thus Paul says of himself in 2 Cor. 12:7 that he was given a stake in his flesh, so that he would not exaggerate his great revelations. "Satan's angel," he says, "beats me with fists, lest I exalt myself." As if to say, "I may exalt myself in my glorious and great gifts, and desire to be esteemed above all the apostles, and perhaps despise others; therefore God repels this sin and presumption with the devil's stake, that I may see that I am nothing, and humble myself.
This is also the reason why the church, which is gifted and endowed by God with the highest gifts, such as the forgiveness of sins, the Holy Spirit and eternal life, is subject to many crosses and trials. For if she felt such gifts without cross and suffering, she would become proud and exalt herself. So you also see that a pious and godly person is often burdened with various hardships and misfortunes and always has to suffer one plague after another; whereas for the godless everything goes according to their heart's desire.
311. such an unequal and inequitable
Change, as reason sees it, often brings the saints to anger; but if you want to look at the matter rightly, it is your great benefit that you suffer such things; for if you lived without challenge, you would be proud and condemned. But because God hangs poverty, contempt, sickness, a wicked wife, unruly and disobedient children etc. as a heavy stone around your neck, you are not arrogant or proud, but keep yourself humble, and do not so rudely despise those who have lesser gifts than you do. And so you speak and debate rightly and usefully about the causes of crosses, misfortunes and hardships. For this not only teaches, but also comforts.
The fourth cause of such punishments and plagues is that we are improved and purified by them. And so Mary Magdalene, because she leads a lewd life, must be possessed with seven evil spirits, Marc. 16, 9, so that she may be brought to repentance and correction of her life through this means. Solomon also says, Proverbs 22:15: "Folly is in the heart of a boy, but the rod of discipline will drive it far from him"; and Isaiah Cap. 28, 19: "The temptation teaches you to mark the word."
The fifth cause is the miraculous way in which God does nothing but display and prove His glory and high majesty. So, when the disciples Joh. 9, 1. ff. Christ was born blind and asked whether he or his parents had sinned, he answered that neither he nor his parents had sinned, but that he was therefore blind, so that God's works might be revealed in him, that is, so that he might prove by this miracle that he was God's Son and thereby bring many others to faith and knowledge of God.
This story does not rhyme badly with this last cause, for it is certain that through this plague sent by God, the king comes to the knowledge of God and the right religion. Although it happens by chance and is not the most important cause, because the text says about the right cause of this plague, namely, that God punished him for taking Sarah, his wife, from Abraham.
In this way the holy fathers, especially Augustine and Bernard, speak of the punishments and plagues of God, for they see that Job is proven innocent; Paul is bowed and humbled, but Mary Magdalene is required to repent and is swept away; but with the blind man it simply happens that God's glory and work are revealed in him.
Although these are many trials, they are all a fatherly punishment and not a rod of wrath, as we see in Herod and other wicked men who are punished with horrible and cruel plagues, which are followed by eternal death and damnation.
317 Against such anger the prophet David prays, when he says Ps. 6:2: "O Lord, do not punish me in your anger, and do not chasten me in your wrath. As if he wanted to say: "Punish me, I am well content, I also want to suffer gladly that you chastise me, but do not do it in your anger and wrath. So Jeremiah Cap. 10, 24. prays for himself and his people: "Chastise me, Lord, but with moderation, and not in your anger, lest you wear me out." He therefore holds judgment against the wrath of God, so that we may be disciplined and corrected, but with moderation, and so that we may be blessed.
Now one could think of many more reasons why God punishes and chastises us after we sin without ceasing, and cherishes and keeps the original sin in us, which is followed by death. But God remits eternal punishment to those who believe in Him, and changes it into such plagues and punishments as we have told you, which concern only this temporal life, and are useful and serve us, because they either prove us, or humble us, or improve us, or glorify God's glory. Therefore, we should bear them patiently and give thanks to the merciful God that He chastises us with moderation and not in anger, so that we may persevere in the fear of God and be saved.
V.20. And Pharaoh commanded his men to go over him, and his wife, and all that he had.
319. Such a fast leave and escort, so here Abraham is assigned, indicates that Pharao was frightened hard about such plague. For he sees that it could easily happen that Abraham, as a stranger, would be harmed by his people; and because he finds that he is thus punished by God for having taken another man's wife, he fears that more such plagues would come to him if Abraham were offended by one of his own. Therefore, he commands him to leave Egypt with his possessions and goods, and gives him an escort so that he will not come to harm or danger on the way. Thus it is seen that God is the protection of those who hope in Him. He tests the faith and lets go of temptation; however, he does not abandon his own, but helps in the end and redeems them with honor and at the same time to the great benefit of other people.
(320) It was a grievous trial that Abraham was deprived of his wife. But see how much benefit has followed this promise. The king will
Abraham, however, is not only not harmed, but is also left there with great honor and a stately royal escort.
Therefore, his faith, which had previously been somewhat weak in times of need, was strengthened. He would have been content if he had been left alone unharmed. Now he comes enriched with his entire entourage and a public escort. He could hardly have wished for such an honor.
By this, God wants to show and prove that He cares for all and takes care of those who place their hope firmly in His mercy. Therefore, we should also learn to be obedient to God, and gladly suffer His counsel and will over us with certain confidence and hope of a glorious redemption, which we will surely find at last. For this cause the Holy Spirit has written for us such a glorious history that we should work out our salvation in patience and hope, amen.