When Abram was nine and ninety years old, the Lord appeared to him and said to him, "I am the Almighty God; walk before me and be righteous.
1. Genesis has so far told the story of Abraham up to the birth of Ishmael, of whom the angel made a very clear promise, who had also persuaded the mother Hagar, who had run away out of impatience of obedience to her wife, not only that she should return to her wife and surrender to her obedience; But also, after she had been terrified with the law and recognized her sin, had again raised her up by the promise and brought her to the right knowledge of God, so that she believed that God took care of her and looked upon her; by which faith she was sanctified and justified from all her sins. When she returned home, she bore a son to Abraham, who was given a very sweet name and called Ishmael, so that she might also bear witness to her faith.
The first is that God hears the sighs and prayers of the afflicted and the afflicted.
Now Moses continues with the history and passes over silently whole thirteen years, of which he writes nothing what Abraham had done or suffered the same whole time. But it seems that Abraham, after Ishmael was born to him, was satisfied, and for the sake of the angel's promise, thought that Ishmael would be the heir of the promise that God had given him in chapter 12, v. 2, 3, 7.
Therefore Sarah also loved this son of the maid very much and waited for him very diligently and brought him up. Now that they are both well satisfied, and because Ishmael was born, they think that there is no more danger for them, but that everything is safe, Moses is silent, and reports nothing about what happened from that time until the ninth and ninetieth year of Abraham, since it is not believable that such a great man should have been without great and many affairs after such an excellent victory, and especially because he lived among Gentiles who were not of his religion.
4 So now that they are sitting in peace and all things are well, God comes and lays
He preaches to them the previous promises of the seed with a new sermon and even excludes Ishmael from the inheritance of the promise. So the promises are developed gradually and become brighter and brighter.
5 For when Abraham heard the promise in the 12th chapter, he believed that a son would be born to him from Sarah. But since one year went by after another, and there were many signs that Sarah was barren, Hagar was put with him, so that he might have heirs from the maid. Although this causes him no small challenge, because Hagar runs away secretly before she gives birth, she comes home again and gives birth to Ishmael; because Abraham concludes and certainly believes that the promise has now been fulfilled. For God at times lets holy people simply believe, even if they do not understand everything.
(6) So Moses begins a new history here, and going over everything that happened during thirteen whole years, he first reports how God established a new covenant in this people with circumcision; then he reports how the promise was explained more clearly, namely, that God would give Abraham a seed from the old and barren Sarah.
(7) Therefore this is a good chapter, because it tells how the circumcision, which the Jews praise so highly and because of which they are so proud, is done. Yes, the Saracens also boast that they inherit the promise of Abraham precisely because they are circumcised. That is why Paul fights so hard and fiercely against the Jews in Rom. 2, 28. ff. 1 Cor. 7, 19. Gal. 5, 1. ff. that he wanted to take away their fleshly presumption and hope; yes, since circumcision and the law still stood, the prophets, Ezekiel, Cap. 44, 7. and Moses, 5. book Cap. 10, 16., had to argue and fight against it with earnestness; as they call the same people an uncircumcised people in flesh and lips and admonish them to circumcise their hearts, Acts 7, 51.
(8) Therefore I have often wondered why, after Satan has raised up all kinds of sects and mobs at this time, contrary to the gospel
that such heretics have not yet exhorted people to circumcision and taught it as necessary for salvation.
(9) For if one would press this chapter hard, he would find innumerable others who would fall in with his opinion and follow him; for Moses gives such strong proofs and arguments in this chapter that circumcision is necessary and right, that St. Paul had to oppose it with all his might.
(10) And if Jerusalem had not fallen and been thoroughly destroyed, and only a little, as in the time of the apostles, priesthood and Mosaic police and government were still going on, it would certainly not be possible to keep our people, with all their great effort and labor, from being circumcised and becoming Jews.
(11) For what did this one article trouble the apostles, since even devout Christians, believing in the promises of Christ, considered circumcision necessary? For what do these violent thunderbolts of St. Paul Gal. 5, 2. 3. 4. show: "Wherefore ye are circumcised, ye are yet guilty to do the whole law. Ye have lost Christ: and are ye fallen from grace, who would be justified by the law", other than that this trade is made with great vehemence by the adversaries?
(12) Therefore, soon after the beginning of the kingdom of Christ, this calamity disrupted the church, and unlearned men mixed the gospel and the law together; as the Mahometan monster, the Alcoran, where he is at his best, is nothing but a beggar's cloak patched together from sayings of the law and the gospel. For in both parts, the foolish and mad spirits have put together what has served each part to its advantage and has pleased the flesh.
(13) I have heard that there are still people in Austria and Moravia today who insist on Judaism, the Sabbath and circumcision. If such people were to attack others who were not guarded by God's word, they could truly do great harm.
do. Therefore, we should not despise and ignore this debate about circumcision, but act most diligently, not only to shut the Jews up, but also to make our own certain and arm them against error.
(14) St. Paul gives two particular proofs against circumcision. The first is that he says in Romans 10:4 that Christ is the end of the law; for if the law looks to Christ, and the Jews are commanded by Moses himself, Deut. 18:15, to hear Christ, it follows that when Christ preaches, the law is silent, and those who heard the law before as a doctrine, which is not enough for salvation, should now hear Christ, for the best word is the word of life.
(15) The other proof is this: Since Abraham was righteous before circumcision and without circumcision by faith alone, circumcision is of no value for righteousness. These two arguments or proofs no one will ever be able to dissolve or overturn: therefore there is no danger with strong Christians and those who are guarded by the word, although a fanatic would come along and insist on circumcision.
(16) But weak Christians are in great danger, and one cause of this are the papists, who persecute pious and learned preachers and drive them into misery, and the poor people whom they deprive of the word, chase after the devil and all heretics and leave them in error. So they are like that foolish shepherd who killed his dogs, and after that could not defend himself against the wolves, nor save the sheep from their power, after the guardians were gone. For how can one who is not well equipped with words deny that circumcision is an eternal law, to which all those who want to be God's people must be held.
017 Wherefore thou shalt know that it is not in vain that Moses set the time of Abraham's age so clearly, that circumcision was commanded thirteen years after Ishmael was born, and fifteen years after he was justified and sanctified by faith. According to this also
Diligently notice the entrance or preface that the Lord uses before he gives the law of circumcision.
18 The Jews surely pass by the same preface as if it were of no use; but who would believe that such excellent words were spoken without great and certain cause: "I am the Almighty God, walk before Me, and be righteous"? For what did God mean by this other than that Abraham should remain in the righteousness and faith for which he was accepted and proclaimed righteous, and be pious, undefiled and perfect?
(19) Therefore, if God requires him to remain perfect before the law of circumcision, it is easy to see and understand that such a covenant of circumcision does nothing for perfection, but that Abraham is perfect by faith before this covenant, and that alone is required of him here, that he remain in such perfection.
(20) But I have said several times above what it means to "walk before God," and we know how the master of the Epistle to the Hebrews, Cap. 11:5, 6, interprets it, when he says that Enoch had testimony that he had pleased God. For without faith it is impossible to please God, and whoever wants to come to God must believe that he is, and that he will be a retributor for those who seek him.
(21) Therefore before Abraham is told to be circumcised, the righteousness of faith is held up to him, by which he was already righteous, because he is commanded to remain perfect and righteous, just as he began. For the fact that the Hebrew text says: "a man of godliness" or perfections, cannot be inconveniently interpreted to mean that there are two kinds of righteousness: the first and perfect is that in which we become righteous before God through faith; but the other and imperfect is that in which we are righteous before God and men at the same time, as far as outward conduct and appearance are concerned.
(22) Blind Jews pass by such an excellent preface as if it were written in vain and of no concern to them, and they do not understand it.
insist on circumcision alone, as if by it alone one would be justified and blessed; while their father Abraham had been justified for a long time before circumcision, when he was still in the foreskin, and here alone is reminded that he should persevere and remain in the same righteousness of faith and perfect conduct. Does he then, who is already righteous before God, not have much more beforehand that circumcision can give him? But we preach this to the blind and deaf Jews in vain.
23 But it shows us a very strong and certain proof that circumcision does not make righteous. That therefore from this very chapter, from which the Jews want to establish and confirm their faith, circumcision is cast down and destroyed. For Moses confesses that Abraham was righteous before, and here alone does the Lord remind him that he is to remain and persevere in the righteousness that began with him some years before. This is why circumcision affected Abraham, since he had been righteous, holy and perfect before God long before.
(24) But that circumcision is commanded him, he cannot be justified thereby, any more than David was justified when he was promised the kingdom by the prophet. So that one may conclude and say with certainty and without doubt that circumcision does not make God's people, and it follows from this certain and good conclusion that circumcision is not necessary for all peoples.
(25) What then, may one say, is the purpose of circumcision? Answer: For nothing else, except that it is a work of obedience and training in faith, as it was when Abraham was to offer his son Isaac, and other such works which God has specially imposed on some of the saints.
26 For this reason St. Paul does not call circumcision righteousness, but "a sign of righteousness. For to be justified by works, and to do works when one is already justified, are not alike. For the person is first righteous, but afterward this command is given to him to be circumcised, not
that they become righteous through circumcision. If you think about all this carefully, it is clear that the Jews are far wrong, ungodly, proud and presumptuous.
27) But what does it mean that Moses gives God a new name here for the first time? For before he called him elohim, but here he calls him shadai. Undoubtedly, he wants to indicate a secret, which, according to each person's mind and thoughts, one may find here, the other there. But I believe that this new name primarily means that the commandment of circumcision does not apply to the whole creature, but that God wanted to separate this people from the other peoples on earth in this way.
28. the name el means strong and mighty, or, a strong and mighty one; as Deut. 28, 31. says, "Your ox will be slaughtered before your eyes, and no one will help you," or, in your hand there will be no el; and Prov. 3, 27. "If your strength will be in your hand to do it," that is, if you have the ability to do it. Thus it is written in the first commandment, Ex. 20:5, "I am the Lord thy God, a strong zealot." And from this come the names of the angels, as, Raphael, Uriel, Michael, Gabriel; item, Ishmael, of which I said shortly before. In sum, by this name God's power and authority are signified, that he alone is mighty, that he is able to do everything by himself, that he is all-powerful, that he needs no one's help, and that he can give everything to whom he wants.
29 The other name, schadai, is commonly translated as omnipotent, although some grammarians give it a different meaning and origin, and I do not dwell on this. For that they put it together from a pronoun and a noun, and that it should mean as much as one who has sufficient perfection in himself, I do not dispute, although I do not believe it. This word has nothing in common with the name shid, which was given to the spirits to which the Jews sacrificed, nor with the word shadad, which means to make desolate. But come what may, this text shows me that Moses did not want to use the common name GOt-.
He has found a special and new word to indicate this mystery, that this covenant of circumcision, which God commands here, should not apply to the whole world, but should belong to the seed of Abraham alone.
(30) Therefore, Moses anticipated the nonsensical hope of the Jews, who wanted to prove from this text that the whole world was bound to circumcision, which does not really follow from this: The Jews are commanded to be circumcised, therefore all those who want to be God's people must be circumcised.
31 For there are many clear examples against it. Jonah was sent to the Ninevites, whom he converted and did not circumcise; for they believed God and reformed their lives, and thus became God's people without circumcision; which would certainly not have happened if circumcision had been commanded, so that they had to accept and keep all nations out of necessity. Thus Joseph, when he was sold to Egypt and miraculously achieved such great honors, undoubtedly planted the right knowledge of God in Egypt, but did not circumcise the people. Therefore the patriarchs well understood that this law of circumcision did not extend further than to the seed of Abraham, from whom it was not to be kept forever, but until the right seed of Abraham came, namely Christ. Thus, at all times, those who were uncircumcised, such as Job, Cyrus the Persian king, the widow of Sarepta, Naaman the Syrian, etc., came into the fellowship of the church, and at the time of Christ served God in the temple of their many and worshipped him, such as the eunuch, Cornelius, and others, who nevertheless were not circumcised.
32 For this reason Paul rightly argues that circumcision should not be imposed on the Gentiles, but should remain with the people who were still under Moses before the coming of Christ, the true seed of Abraham. For this law of circumcision was laid upon the Jews, not that they should be justified thereby; for then Christ would be to them.
The people of the world were promised in vain, but that they would have a distinction from all other peoples, so that it would be known from which people and from which part of the world one should wait for the Savior.
33 Therefore Moses, who so diligently describes the beginning of circumcision, gives the Jews a hard sting by calling them to circumcise the foreskin of their hearts, Deut. 10, 16; as also do the prophets, Ezekiel Cap. 44, 7. and Jeremiah, Cap. 9, 26.: "All the Gentiles have uncircumcised foreskin, but the whole house of Israel has uncircumcised heart." Is not this a serious and harsh word against the glory of the circumcised Jews? Yet necessity compelled the prophets to do this, so that they might take away this most harmful confidence from their own righteousness, since they so stubbornly pretended that circumcision would make God's people righteous.
34 Let us therefore hold fast this opinion, that circumcision is of no concern to other peoples, but is imposed only on the people to whom God has made the promise of Christ, and yet it does not concern the same people in any other way, except that when the promised Christ has come into the flesh and is now revealed to the world, circumcision should cease and no longer apply.
35 For since the commandment of the eternal Father is to be heard alone, and teaches not circumcision, but baptism, and brings it with it, therefore all who desire to be God's true people shall be baptized, and not circumcised. For circumcision serves the promise, and the promise is contained in circumcision: since the promise is now fulfilled, what need is there any longer of circumcision? Thus, if the promise of baptism were not made, we would be baptized in vain; but if this promise of baptism is fulfilled in the life to come, then we will no longer need baptism.
(36) Furthermore, some Jews, not only like clumsy and foolish people, but also like godless people, pretend that the word shadai, omnipotent, comes from the word
schadad, that is, to damage, so that God alone can damage and corrupt heavenly and earthly things. For such a name, in such a sense, is given more favorably to devils than God, who is the Lord and God of light and life; for he is a God who does good and does not destroy. It is better derived from the root word schad, which means the mother's breast; as the Greeks had mammosam Deam, the breast goddess, to whom they attributed the preservation and nourishment; and as we call God a nourisher, who not only has all power from himself, but also gives others sufficiency, so that they can nourish themselves. And this meaning actually belongs to the Jews, to whom alone the promise of the land of Canaan had happened; therefore he was the same el, that is, a mighty one, because he was mighty enough to protect his people against the Gentiles.
(37) After this he was also shadai unto them, as thou wouldest say, a nourishing breast, to feed and to bring them up. For though he protected and nourished the Gentiles, yet he had to protect and nourish the Jews first of all, because he had made the promise to them. This, methinks, is the right cause of this name; and though I will not set myself up as a judge of such wrangling among grammarians, yet it is fitting to the opinion of this text and the whole matter here dealt with, that it should be said how God has preserved this people above others in protection and nourishment, and as Paul says 1 Tim. 6:17, has given them abundantly to enjoy all things.
038 Therefore, as this is a new covenant established with a new people yet to be born, so God also takes new names as new clothing and apparel, to show that He is not establishing such a covenant with all peoples, but with the one born of Abraham alone.
(39) Of such a thing I would gladly make many words, and would gladly impress it upon every man; for this question of circumcision is very difficult and confused, and where St. Paul himself had not intervened.
and this teaching had acted so abundantly and powerfully, we could hardly have avoided the error of it.
40 For so we read in the Acts of the Apostles, in the fifteenth chapter, that the Jews, who were converted to the faith after the resurrection of Christ, still pressed hard on the law, and who were baptized, desired also to compel circumcision, yea, to keep the whole law: for thus they said, v. 5, "They must be circumcised, and commanded. To keep the law of Moses." That this question was very difficult and, as it seems, caused a lot of trouble for the apostles themselves in the first church, and caused Paul to have to go to Jerusalem and discuss it with the apostles.
41 Now in the reported place in the stories of the apostles about this trade of circumcision there is not one, but two questions. The first is whether a man is justified by works, and the second is whether circumcision is necessary. For circumcision was commanded to the seed of Abraham long before the law was given. Now the law concerns not only the Jews, but also the Gentiles; for it is an eternal and immutable order and command of God that one should honor and fear God and love one's neighbor, and such a will and command of God has been written in the hearts of all men from the beginning of the world; therefore it is well worth the effort to see how Paul dealt with such trade and disputation.
(42) Therefore, as far as circumcision is concerned, this is a perfect proof, a certain judgment known from the Scriptures, that Abraham was righteous before and without circumcision; from which it follows that circumcision is not to be interpreted for the sake of righteousness.
43: So, on the other question, this is also a certain proof that Paul gives and thus breaks through finely in the epistle to the Romans Cap. 2, 17. ff. Cap. 4, 1. ff. and to the Galatians Cap. 3, 6. ff., namely that Abraham was counted righteous not because of some work, but simply because he believed God. Now it is a much different thing that one is righteous from
divine imputation than from his own works and merits.
44 Therefore these things agree together, and are not only dialectically, but also evidently proved and verified: If Abraham is not justified by circumcision, he is much less justified by any other law of Moses, for there was none written at the time Abraham was declared and proclaimed righteous: indeed Moses himself, and those under him, were not justified by the law. For doing the law does not make one righteous, or is righteousness, but believing in God's promise.
45 Thus, St. Paul masterfully and wisely uses this one little word: "before circumcision"; and if either the papists or the Jews want to fight against this, it is their fault and lack of understanding, not ours. For this is clear and certain, that Abraham was righteous before circumcision; and since he is accepted by God as righteous because of faith, righteousness is not of the law or of works, but simply of faith or trust in the promise of God. For the written law was given to the Jews alone; to the Gentiles it was written in their hearts, that is, it was born with them; and today, after the gospel has come to light, we must diligently teach the law and hold it up to the people. But we can also conclude from our reason that the law does not make righteous.
Aristotle argues that a work is not good unless it comes from right reason and good will: since the will is evil and reason errs, as experience proves, it follows that such a defect in our will and reason cannot be corrected or remedied by works, however good they may seem. So that even the philosophers conclude that before good works the person must first be good, that is, that the will must first be good, and reason right, before one can work anything good; and nothing at all can be raised against such an opinion.
But the Jews are pushing against it.
It says here that there is an eternal covenant, and it says that whoever is not circumcised should be cut off from this people. Now this discussion comes to the point that one must say yes or no to it. Therefore it must be said against it that it cannot follow from all this that circumcision makes one righteous.
48 Why then, they say, is it given? St. Paul Rom. 4:11 answers: Because it was a sign of righteousness, which signified this work of circumcision, and was to be like a handwriting for the confession that the promise was true. In sum, it was a sacrament by which they were reminded that they were God's people; but they did not become God's people through circumcision.
(49) But the Jews again insist on these circumstances, that circumcision is not commanded as a work for Abraham alone, but is put upon his whole posterity at the same time, and that the promise embraces not Abraham's person alone, but his whole posterity. For so says the text, "That I may be thy God, and of thy seed after thee." Therefore, those who are not circumcised must be excluded from this promise and not be God's people: so, on the other hand, let it follow that Abraham's lineage becomes God's people through circumcision.
50 This is no longer a philosophical argument, like the previous one, namely, that right reason and good will are necessary to a good work and should precede a good work; but it is a theological argument and proof, against which Paul, who understood it best, especially argued.
(51) And it cannot be avoided, but it must be confessed, that this promise of bodily life alone is not to be understood. For God does not speak to stones, wood, oxen and donkeys, but He speaks to men and to the lineage of Abraham. To them he promises that if they keep his covenant, he will be their God not only in this life but in the life to come and in eternity.
52. for the word "God" here means as much as that Abraham's lineage has him as a
believes in and accepts a God, and who in turn shows himself to be a God who wants to do good for him forever. And the mockery is not valid here, by which some pretend that the water, sun and moon also know and understand God, because they do His will: but we are talking here about the true Promiser, and about the word of His promise, which truly neither the sun, nor wood, oxen and donkeys understand.
(53) Thus it follows, say the Jews, that circumcision makes righteous; for it contains the promise, yea, it makes the promise strong and sure, that God will be God to the seed of Abraham; for if they were not circumcised, the promise would be of no avail, because they that are not circumcised shall be cut off, that is, have no God.
54 What then shall we say to this? For since it is said that Abraham became righteous before circumcision, here the contradiction is set up, namely, that circumcision makes and makes known that God offers Himself to us, that He wants to be our God. Answer: Circumcision was given to Abraham, so that through him this sign of the covenant might be inherited by and extend to all his descendants: therefore, in this case of circumcision, Abraham was much different than his descendants. For, as Moses clearly testifies, God was already Abraham's God before; therefore, he did not become a child of God only when circumcision was imposed on him: but because God nevertheless commanded him to be circumcised, he by no means wanted to go against God's will and disobey Him. To his descendants, however, circumcision was a sign that they should be heirs according to the promise made to Abraham while he was still in the foreskin.
(55) Thus we necessarily make a distinction in one work, if it is done by unequal or different persons. As far as the work is concerned, there is no difference between the baptism of the Lord Christ and the baptism of other believers; for they are both sprinkled with water in the Jordan, and are baptized in the same way.
Both parts have this consolation, that God will forgive sin; but there is a great difference between the persons.
(56) Christ is baptized, not that he might be justified thereby; for he is the Son of God beforehand, and is clothed with everlasting righteousness, that we might obtain righteousness through him: but he is baptized, that I may speak thus, as an example unto us, that he should come before us, and that we should follow his example, and be baptized also.
057 And in this manner circumcision is almost a sacrament unto the seed of Abraham: because it hath a promise, whereby they that believe and use this sacrament in faith shall be justified: but they that believe not shall not be justified, though they be circumcised. And according to this opinion Abraham was not circumcised, because he had the promise also before this sign, and was justified by faith in the same, while he was still in the foreskin.
(58) There are many such examples. A schoolmaster does not teach grammar to his pupils so that he may learn it, for he has already learned and practiced it, but so that his pupils may learn it. So we read and teach the Scriptures before the congregation, not for our own sake, for we can study them at home without that, and have already learned them; but for the sake of the hearers.
(59) Thus circumcision was commanded to Abraham to be a sacrament for his descendants, so that those who believed in the promise that God had attached to circumcision would be justified. Abraham himself, however, who had already become righteous, had a different meaning in such a work, although it was also a sign of righteousness for him. In this way one could answer this question. But a Jew is not yet satisfied with this, for he insists: "If circumcision was a cause of righteousness to the lineage of Abraham, it follows that all who want to be righteous and saved must be Abraham's children; but since it is impossible by nature for all men to be Abraham's children, they must be Abraham's children.
Flesh and blood should be born, so it follows that they must be circumcised, so that after this work, so this promise has, they become like Abraham; as the Jews were among the people of God, as Herod and others.
(60) We can meet all these by believing that Christ has come. But those who believe that Christ has come in the flesh know that righteousness does not come from circumcision, but from Christ alone, in whom all the promises are amen and yes, 2 Cor. 1:20.
(61) For although Christ himself is circumcised, yet he does not command circumcision, but commands that we be baptized in his name. Such a cause and answer a devout Christian accepts as sufficient proof; but the Jews, who do not believe in Christ, give him no power, neither do they accept him; therefore they must be met in another way.
(62) For as for Abraham's lineage and this law of circumcision, as it is written by Molle, truly the Jews can never prove that circumcision is also necessary for the Gentiles to be justified, and will be able to prove nothing more with this text, except that circumcision was commanded to the seed of Abraham, and that those who are of Abraham's seed cannot be God's people unless they are circumcised. But this they will never prove, that no one else but the Jews alone can be justified and be God's people.
For Moses himself says that Abraham was to be "a father of many nations": therefore, if Abraham is a father of nations or Gentiles, and God is God of the seed of Abraham, it follows that the Gentiles are also Abraham's seed, and God is God of the uncircumcised. Thus the Jews can be urged that they can neither argue nor say anything else than that circumcision is necessary only for the physical seed of Abraham.
64. but this is also followed by another
Proof from this that God's word, where it is preached, has its effect and bears fruit. For from this we conclude? correctly: Since Joseph preached in Egypt, King Pharaoh was converted, knew God and was justified by this knowledge, even though he was uncircumcised; for the text Gen. 43:32 clearly states that the Egyptians are abhorred to eat with the Jews because of circumcision; therefore, even those who are not circumcised are justified.
Thus the king Nebuchadnezzar has a glorious testimony in Scripture, as did Darius and Cyrus, that he knew God, and yet he was uncircumcised. Thus Job, the widow of Sarepta and Naaman of Syria were also righteous, and the Jews are thus afflicted with these examples, so that they cannot deny that the Gentiles in the foreskin are also God's people and please God, and that the law of circumcision does not apply to the Gentiles.
For this reason, as long as the Jews do not believe in Christ, they are under the law and are forced to be circumcised: but that the Gentiles should also be circumcised, they can by no means prove. And Christ saw this, when he said Matth. 23, 15: "Woe to you, Christian scholars and Pharisees, hypocrites, who wander over land and water, that you make a Jew a Gentile, and when he is born, you make him a child of hell, more double than you are.
67) Jonah, when he preached to the Ninivites, and Elisha, when he cleansed Naaman, 2 Kings 5:18 ff, did nothing of the kind; indeed, he allowed him to remain in his position and profession, and permitted him to go with his king to the temple of the idols; only that he worshiped and kept the God of Israel with his heart, which testimony of faith was the earth that was brought to the Gentiles from the temple at Jerusalem. Thus it clearly follows from the effect of the divine word that God is not only the God of the Jews, but also the God of the Gentiles.
68 Now this is a strange thing: Ishmael's lineage is excluded from circumcision, and yet in the
What is it then that the Jews are so blinded and stiff-necked that they boast that they alone are God's people, because they have circumcision? Or do not these examples brought against them prove clearly enough that circumcision before the birth of Christ was necessary for the Jews and not for the Gentiles; but for the Gentiles faith in the promise or trust in the promised seed was necessary for salvation? Just as Abraham himself was accepted as righteous through faith in the promise, not because of circumcision, but because he was still in the foreskin.
(69) Why then, someone might say, did he allow himself to be circumcised? Tell me, why did Christ allow himself to be baptized? For we are justified by baptism, if we believe the promise: but Christ, though he was baptized, was not justified by baptism: for he was baptized, not for himself, but for all them that should believe after him.
So Abraham did not allow himself to be circumcised for his own sake. And I must use this simile, so that I may explain the matter somewhat clearly, although I know and realize that not everything can be compared with each other, and that everyone who is a little practiced and experienced in divine Scripture can easily see and understand it for himself.
(71) Although we cannot therefore take away circumcision from the Jews who do not want to believe in Christ, but as long as they persist in the error that Christ has not come, they must bear the same burden of circumcision, it is certain that circumcision is of no concern to the Gentiles, and anyone who interprets it to the Gentiles as necessary for salvation sins; as in the stories of the apostles, Cap. 15, 5, who were converted to Christ from among the Pharisees.
72. but those who know Christ know that (because they also have a clear commandment in Moses that they should hear Christ: "A prophet I will raise up for you from among your brethren, whom you shall hear as you have heard me"),
Deut. 18, 15). Christ is the end of the law, Rom. 10, 4., we also know that not only circumcision, but the whole law of Moses shall cease in Christ. For Christ is one and all. "In Him dwelleth all the fullness of the Godhead," Col. 2:9. "Through Him we have grace for grace, and have received of His fullness all things," Jn. 1:16. Therefore we can say to the Jews that the promise made to Abraham has been fulfilled, and now the prophets and visions are fulfilled; as it is written in the prophet Daniel Cap. 9:24. Therefore it is not Abraham who reigns, nor the circumcision, but Christ, who is Lord of Abraham and of the circumcision.
73 And it belongs here that Paul says Rom. 2, 25. ff. that circumcision is nothing. For it was given unto Abraham of old for a sign of righteousness, which was not imputed unto him for circumcision's sake, but that he should thereby plant it in his seed, until Christ the promised Seed should come. And if the Jews were not so blinded, they should take special offense at the words which God here appends throughout (v. 7): "I will establish my covenant between me and thee, and thy seed after thee, among their seed"; (v. 9): "Keep therefore my covenant, thou and thy seed after thee, among their seed"; item (v. 8): "I will give thee and thy seed after thee the land wherein thou art a stranger within."
For these words, "with their descendants," are to be diligently heeded. He could have simply said thus: My covenant shall be between me and thee, and thy seed after thee; but because he appends, "with their seed," he clearly indicates that such covenant shall stand for a time, and fall again. That this is the opinion: This covenant or circumcision shall stand as long as your generation or descendants last.
75 Now it is certain that Abraham's seed is no more. For after the destruction of Jerusalem neither the kingdom, nor the people, nor the lineage, nor the sacrifices remained. But if the seed of Abraham were still present, there would still be a house, a place, and perhaps another form of his kingdom.
be present. For what else did God promise Abraham?
(76) But now, which is the main thing, Moses himself also lies down and is silent: how then will it be possible to insist on circumcision, if there are no longer any of them to be circumcised, that is, they no longer have a certain generation, nor a certain place in which they are to be found. Therefore, after Christ came, circumcision should depart as the shadow departs when the sun comes.
For what purpose was it given? For nothing else, but that it might be known that the Savior was to be born of this circumcised people and not of the Gentiles. For he in whom all nations hoped did not become man in all nations, but only in this one, which God commanded to be circumcised. This special ceremony was commanded to him so that the whole world would have a warning and a memorial sign that Christ was to be born from the Jews. For he was promised to the Jews alone, although the Jews were not to enjoy him alone.
(78) I wanted to say this more broadly about circumcision: and if the Jews could believe that Christ had come, they would easily admit that the whole law, with circumcision and all other ceremonies, should not have stood longer than until Christ. For Moses tells them to hear Christ. For this reason Christ was to bring a new doctrine and new ceremonies, which Moses called his people to accept, and to leave the former ceremonies in the law; although Christ himself actually commands, Matt. 28:19, "Go ye, teach all nations, and baptize them in my name." But because they still stubbornly stand and persist in their error, and await the Messiah, we will not only not be able to free them from circumcision, but because they recognize themselves as Abraham's seed, they remain indebted to the whole law.
79 But whether they believe or believe not, and whether they remain in the circumcision or not, this doctrine and rule remain to us wholly and unaltered, that we Gentiles are free from the
Law and of circumcision; as at the same time before the Law and in the Law of them many of the Gentiles were converted to God, and yet remained free from the Law and circumcision.
80 Rather, we Christians are free from the law and circumcision, knowing that the Father commanded that we should not hear Moses, but his Son, Matt. 17:5; and though he himself was circumcised, yet he commanded us to be baptized, and not to be circumcised. This opinion is true and certain. Just as when the promise of the New Testament is fulfilled in eternal life, we will no longer need baptism, so circumcision is no longer necessary after the promise made to Abraham is fulfilled through Christ. Therefore the Jews may be converted, or they may be condemned under the law, which, according to the letter, is impossible for them to keep.
Now one should also consider what was God's counsel and opinion in this chapter. The multiplication of the seed of Abraham, to whom God promises here that he shall be a father of many nations, was now present. But because it was not convenient that God should establish a new covenant with each generation or people and make assurances with new promises to each one, as He did with Abraham, Isaac and Jacob: He gives here a common sign and report to the whole descendant generation of Isaac, so that it would not only be separated and distinguished from other nations, but also be reminded as by a sacrament that it would be God's people and God would be its God again, that is, would do good to it at the same time in this and eternal life; and all this for the sake of the promised seed of the woman or Christ.
First of all, the Jews are a separate people from all nations through circumcision, so that their race would not be mixed with other nations and the promise of Christ would be certain to which nation it would be shown. After this, circumcision is a sign of faith to them.
For by this work, which they suffer rather than do in their bodies, they are reminded that they are God's people and that God takes care of them.
Now see what strange things St. Paul spins out of this and concludes Gal. 3, 8. f. Rom. 4, 18. For from this separation of the seed and lineage of Abraham from all nations, as Moses says, he concludes that the Gentiles are bound to the Jews and the right seed of Abraham in the closest possible way and are related to them. For so the text says: "You shall become a father of many nations." But what else is this said, but that the Gentiles, as children and heirs of Abraham, should also come to the possession of the promise made to Abraham? Otherwise, how could Abraham be the father of many nations if this did not happen? And yet you see that the Gentiles are separated from the Jews; for God commands that Abraham's seed be circumcised, but the Gentiles he does not call circumcised.
(84) All this follows very clearly from Moses himself, that the Gentiles come together with the Jews, who are to be separated from all nations by circumcision, and are united, that they may be made partakers of the promise; and yet they are not to be circumcised. So Ishmael is set apart from the seed of Abraham, yet he is not set apart like the other Gentiles. For as far as outward fellowship and bodily union are concerned, Ishmael and the Gentiles are set apart from the Jews, for the Jews alone have the same sign of righteousness, but the Gentiles are not set apart from the promised Seed.
From this St. Paul took Gal. 4, 28. Rom. 9, 8. the distinction he makes very masterfully between the children of Abraham, who are children according to the flesh and according to the promise; John Cap. 1, 13. also points to this, since he calls God's children, "who are not born of blood, nor of the will of man or of the flesh, but of God".
86 And this also shows a special mystery of circumcision, which has been imposed on the Jews until the future.
Christ, and they also had to carry the same until Christ came, so that the other peoples would also be reminded and have cause to believe in the God who promised Abraham the given seed and to hope in Christ.
So that both of these things happen, that the Jews are separated from the Gentiles at the same time and yet are united with them. And from such a cause, as has been said, comes this glorious and excellent doctrine, which St. Paul diligently teaches to the Romans in 9:6, 7, 8, namely, that it is not enough to be Abraham's children according to the flesh, but this is required as necessary, that the Jews themselves, who are the fleshly seed, become children of the promise, as the text says: "In Isaac shall the seed be called unto thee."
(88) And from this comes the main part of the whole theology, that God is the God of the Jews and Gentiles, rich above all, Rom. 3:29, even at the same time that the Law and circumcision were going on. For the other nations heard Abraham, heard the prophets, saw the worship at Jerusalem, and believed that the Jews alone were the true and right God. However, the Jews alone had this sign of righteousness, so that they stood out among all the other nations, so that, although the other nations were not circumcised, they nevertheless called upon and served the same God who had revealed Himself to the Jewish people through circumcision.
Therefore we do not despise St. Paul, who is the best and most skillful interpreter of Moses. For he gives us such an account of this chapter, namely, that Moses had hitherto written how Ishmael was born and Abraham's seed was according to the flesh, but was born a seed without the promise. For God had not spoken to Abraham about the son to be born to him from the maid; it was Sarah's suggestion that Abraham should join the maid, and not God's command, much less a command with a promise. Therefore, it was human advice, or, to put it more mildly, love, and not faith, that was valid, for there was no such thing.
The promise was made that Ishmael would be born of the maid.
But with Isaac it is a different matter: he is born of and according to the promise, and the promise is based on him. Such a difference, if one notices it, makes this discussion of circumcision easy and clear.
(91) But the Jews are so immersed in the thoughts of the law that they do not see the promise or pay attention to it, nor do they distinguish between the law and the gospel; indeed, they know nothing at all about the gospel and hate and persecute it. And yet they cannot deny that Ishmael, although he is Abraham's true son according to the flesh and circumcised by God's command, is not counted among Abraham's seed, but only Isaac, who was born according to the promise.
Now this is not to be understood as if we were to condemn Ishmael, who, in my opinion, remained in the right knowledge of God and became blessed, but rather that the Jews, the godless and proud people, might be taught that the fleshly birth, of which they boast so much, is of no use, nor is it valid. As Christ says John 3:6: "That which is born of the flesh is flesh"; item v. 3: "Except a man be born again, he cannot see the kingdom of God."
This is a necessary doctrine, which alone can humble the hopefulness and stubbornness of the Jews. For they cannot deny that Ishmael was cast out from the inheritance of this promise, and yet was Abraham's true seed according to the flesh. But this was not enough; if he wanted to be saved, he had to become a believing son of the believing Abraham.
(94) So it is clear here that birth according to the flesh has no preference, not even in Isaac; for everything depends on the promise, but the promise can only be grasped and grasped with faith. For as far as the fleshly birth is concerned, we are all born in sins; therefore, if we want to be saved, we must be as
who are born through water, that is, through baptism (not through circumcision), and through the Spirit, who awakens faith in the promise, and thus redeems from sins and makes one blessed.
95. But that this people must be circumcised is done, as I have often said, in order to distinguish it from others, so that the Gentiles may be astonished at it and thus learn to recognize the God of the Jews, until Christ comes and sets up a new sign, so that the Jews and the Gentiles may at the same time be designated as inheriting together the eternal grace that is shown through the Son of God; and that the Jews should not have a special freedom from the Gentiles and preference of fleshly birth, but should believe or be born again by water and the Spirit.
96 Thus Paul here diligently considered the text of Moses, namely, that the Jews were separated from the Gentiles by circumcision, and yet the Gentiles came into one company with the true children of Abraham through faith: for a certain sign and proof, by which it was to be made known to the whole world that birth according to the flesh was of no use before God for salvation, and that even the Gentiles had free access to grace.
97. As it is said above about Cain's descendants, who, although they were rejected for their sins from the promise that was made to the pious Seth, it is nevertheless credible that many of his descendants joined Seth and were saved: But not by a certain promise, nor by his own, but, that I speak thus, by chance; as Pharaoh in Egypt had not his own promise, nor a certain promise, as Isaac, that he should be saved, but yet, hearing Joseph, and accepting and honoring the same God, he also is saved. So the promise overcomes him who has no promise. But the Jews, who had the promise, did not come to the righteousness of the law, even though they stood by it, Rom. 9, 31.
98. therefore his fleshly birth, his lineage and ancestry, his
For God is a God of the Jews and of the Gentiles, Rom. 3, 29. And although there is a difference in this, that the Jews have the promise, and their special emblems and jewels, whereby they are known that they are God's people: yet God does not exclude the Gentiles from the promise, if they accept it with faith.
(99) Thus the family of Esau, from which the wise men of Teman came, had many excellent saints, even though they were not circumcised and had never known the Law of Moses. For they were content with the accidental promise and thanked God for it. So that from the beginning to the end of their many Gentiles were saved, even though the promise had not been made to the Gentiles. Even more strangely, the Jews, for the sake of their hope, lost the promise that was theirs and belonged to them, but the Gentiles, to whom it did not belong, took it and came in the place of the Jews, as John says in Matt. 3:7, 9: "O generation of vipers, I say unto you, God is able to raise up children unto Abraham out of these stones."
(100) Such hopefulness and obstinate stubbornness, from which they always pretended and argued that they were God's people, deprived them of body and soul. If someone asked them what they were proud of, they answered: We are Abraham's seed and circumcised. But if this cause were valid, what else would follow from it, but that the other nations were all condemned, since they were not Abraham's seed, nor circumcised?
For this reason St. Paul disputes this opinion very earnestly and also refutes it. He does say that the promise was made to Abraham and that his seed was separated from all nations by circumcision; but because he sees that Abraham is called a father of many nations by Moses, he rightly concludes that the Gentiles also celebrate God's people, insofar as they accept the promise with the faithful Abraham. They are probably not circumcised,
Nor do they have the promise of the future Lord Christ, for it was taken from Japheth and Ham and given to Shem alone; yet Japheth dwelt in the tents, and many of the Hamites were saved. For the gospel was to go forth and be preached among all nations.
Therefore both of these things are true: "Salvation comes from the Jews," John 4:22, but not only will the Jews be saved, but the Gentiles will also receive the promise of salvation. So the Holy Spirit wanted to forestall the error of the Jews. The blind Jews, however, did not want to notice or understand this, but only paid attention to the fact that they were commanded to be circumcised with the promise that they would be God's people. But that it is said to Abraham that he should be a father of many nations, they do not see. For this reason, their horrible fall should not be attributed to the Holy Spirit, who has diligently tried to counteract this error, but to their own blindness.
Thus the Holy Spirit has forestalled the heresy and error of the papists concerning the celibate life by teaching and reporting that by God's order and appointment Adam and Eve were entrusted to each other and joined together. Thus, the Jews are also warned here with this text that they should not presume anything on account of their fleshly birth, because those who are God's children are not born according to the flesh, but out of God's grace and mercy.
(104) For as God gave a sign and promise to them that were not yet born, by grace, and not of merit: so also the Gentiles are made partakers of the promise and of salvation by grace. But say what you will about this, it is in vain with the Jews. For because they do not accept Christ, the veil remains before Moses' eyes, which is not taken away from them where they do not believe in Christ. Therefore they may be left to the devil, their god, like the Turks and Papists, who also let their thoughts and delusions be heard, so that they also ignore the most clear-headed and unbelieving.
The most important testimonies of the Scriptures either do not see, or even blaspheme and ridicule. But enough about what God's counsel was in this chapter and what it is mainly about. Let us now explain the text one by one.
The ninth and ninetieth year of Abraham is therefore to be remembered and praised, because in it all things happened, of which Moses writes in the next four chapters; namely, that in it circumcision was established, and by it Abraham's family was separated from all other peoples: but Ishmael was sent out of Abraham's house with his mother. The Sodomites' pride and ungodly life were punished from heaven, etc., which are all excellent histories, as will be shown hereafter. Therefore, this year should be well remembered. We have said above about the names el and shadai.
(106) Now what this is, that God calls Abraham to walk before Him and to be righteous, we have also heard above. For with the word "walk before him" he includes both tables: the first, that he calls him to believe in God, to call on God, to preach his word, and to practice his obedience and service; for he includes all these things with the one that he calls him to walk before him. Although he also includes the works that belong to God's honor and service in calling him pious, he primarily looks at the other tablet: "Be pious," that is, your life should be upright and blameless, so that you walk blamelessly and without offense before men.
107. But that tham, that is, perfect, pious, and unchangeable, is here put in the plural, is not done in vain. For a householder, and every one who sits in office, is guilty not only for his own person, that he do nothing sinful and criminal, but also for those over whom he is set.
108 St. Paul 1 Tim. 3, 2. wants a bishop to be thamim, that is, one who does not live a blameless life for himself alone, but also keeps his own with strict discipline, so that they do nothing that is not due to them, nor is it proper for them: but they do not want to be disciplined,
They should rather be expelled from the house or the community, because they are annoying to others. So every ruler should also be thamim, not lava, that is, pious not only in one commandment of God, but in all. Let this be enough of Abraham's piety or perfection. It follows now further.
Second part.
Of the promise God made to Abraham for the increase of his seed, and of circumcision.
V. 2. And I will make my covenant between me and thee, and will multiply thee almost greatly.
Here God promises him the increase of his family or seed, as he promised him several times above, and adds the covenant of circumcision to confirm this promise. But where this was directed and what it was supposed to mean, we have dealt with and said far enough. Without a doubt Abraham had this hope, as if Ishmael should be the right heir of this promise.
(110) For although the promise which the angel revealed to Hagar concerning Ishmael clearly indicates that Abraham was to have another son, yet he allowed his thoughts to be led and captivated and based them on Ishmael. For what should he hope from Sarah, who was now at ninety years of age and barren by nature?
Therefore, both father and mother took equal care and diligence for the son and loved him dearly as the right tribe from which such a rich lineage should grow and follow. But God came unawares and informed Abraham of the heir of the promise, namely the son who would be born to him from Sarah.
V. 3, 4, 5, 6: Then Abram fell on his face. And God spake further unto him, saying, Behold, I am, and have my covenant with thee, and thou shalt become a father of many nations. Therefore shalt thou no more Abram
but Abraham shall be thy name: for I have made thee the father of many nations. And I will make thee almost very fruitful, and will make of thee nations; and kings also shall come of thee.
The fact that Abraham falls to his face on the earth is not only a sign of reverence for God, but also of joy and thanksgiving. For the holy patriarch understands the high and great blessing, that God first of all wants to grace and shower him with various gifts and benefits in this temporal life; then he also wants to lift and remove the curse on him, under which all nations were because of sin, and to grant him blessings and eternal life.
(113) And this is the text of which I said above that St. Paul masterfully expounds. Just as the Jewish people were separated from all the nations by circumcision, so the Gentiles are united and joined to the Jews by the promise, that they may be one and the same people in one grace and under one God.
The fact that God changes Abraham's name does not happen without a special secret. His previous name had been abram, that is, a high father. The other name becomes one letter longer, abraham. And the text itself indicates from where this is taken, namely from the word hamon, which means a heap or multitude. So that the name of Abraham is made from three words, ab, father, ram, high, and hamon, that is, heap or gathering; from this also comes the word mammon, which means a heap of good and abundance. Now one should say, abram hamon; but because the syllable am, if it is repeated twice in succession, makes an unlovely word, it is put only once. Now, as I said, it does not happen without mystery; as I will perhaps say more about it later.
(115) Now the text of circumcision is very important: therefore we must interpret it first. For the sake of the Jews
We do not care if they keep circumcision or do not keep it; we have enough against them that they cannot prove that circumcision is also for the Gentiles, because it is commanded for the seed of Abraham.
Secondly, they cannot deny that circumcision did not make Abraham righteous. For he was justified before he was circumcised, as Moses said in chapter 15, verse 6. But if Abraham himself was not justified by circumcision, how can his descendants claim to be justified by it?
117 Third, if it were true that the Jews were justified by circumcision, which it is not, it is certain that it was not instituted to remain forever, but only until Christ's future, that is, as long as Abraham's lineage lasted, as long as it dwelt in the land of Canaan and was a nation or had a government. For the text proves this, and Moses himself testifies to it, that when Christ comes, he will set up another sign and seal. Therefore he exhorted the Jews that they should then obey him and hear him. These three things are certain and easy to remember.
What then, a Jew might say, is circumcision? Answer: First of all, if one wants to speak of it according to natural reason and philosophically, one cannot say that it is a work like the other works commanded by the ceremonial law and the moral law. For the works of the moral law, such as the obedience of children and subjects to their parents and overlords from the second table, and the invocation of God and thanksgiving from the first table, are commanded to go on and on all the days and hours.
119) But circumcision happened only once in the whole life and could not happen again; as it is enough in the New Testament if one is baptized once in the name of Jesus, and it would be unchristian if one were to change to the other name.
times wanted to be baptized. According to this opinion, there is a difference between circumcision and the other works of the moral law. So the ceremonies were repeated all the time, and it was not enough that one sacrificed once, worshipped God once in the temple, was reconciled to the church once etc.
120 Secondly, circumcision is rather a suffering and a cross than a work. For he who is circumcised does not do the same work, but suffers it from others, and with pain. Therefore circumcision is not a ceremony, nor a moral work of the Ten Commandments: what is it then? Therefore Paul is a fine master and a good dialectician, who knows very well how to discuss a matter, for he says Rom. 4:11: "Circumcision is a sign of righteousness, which Abraham had in his foreskin before he was circumcised; and such a sign was put into Abraham's flesh, and into all the flesh of the males that are born of him.
121 If anyone should say that circumcision is a ceremony, he will admit that it is unlike the other ceremonies, that it is a ceremony that is not performed but suffered, just as baptism is.
Therefore (when this foundation is laid, that circumcision is a sign, so that Abraham is not justified, but is a sign and signification of the righteousness that is in Abraham before) this question arises: Whether this seal was a vain sign, or a thing that was presented with this seal. To this is my answer: That circumcision in Abraham was a mere sign, without any effect, that is, it was therefore a sign, that it did not do that which it signified, but that it only signified. For St. Paul's argument, to prove that Abraham was righteous before circumcision, no one can overthrow. Thus circumcision is a sign which alone signifies righteousness, but does not give it; for it finds Abraham to have been righteous before, but does not make him righteous.
123. but with his generation, which came after him, it has a different relationship.
had the knowledge of the righteousness. For the circumcision found not the same people in righteousness, wherein Abraham found it. Therefore it was a sign and seal of righteousness, that it was given by it. For it is written hereafter (v. 14), "If a child be not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people, because he hath omitted my covenant." This means the spiritual and eternal extinction. Thus it follows again that a male who is circumcised on the eighth day is blessed and counted among God's people. Therefore circumcision was powerful in Abraham's lineage, that is, it gave righteousness, not only because of the work, which was a purely suffering work, but because of the promise of God, which was connected with the same suffering work.
124 Since circumcision has had its power and effect because of the promise, but the promise cannot be grasped in any other way than by faith, it follows not only that the circumcised children have been accepted as God's people and have become righteous, but also that they have faith through the cooperation of the Holy Spirit.
This is a very important and high doctrine, therefore it should be well remembered. For from it it is clearly understood that God has accepted the children of the Jews into the company of His people and the eternal graces. And the Jews know nothing of such honor of circumcision, but boast only of the mere suffering work and count righteousness as a merit, but do not consider the promise or the faith, which is the work of the Holy Spirit in this.
This is a great blindness. For circumcision, insofar as it remains a mere work and circumcision, does nothing, but must be accompanied by faith in the word. When this is present, circumcision is first of all a seal of righteousness and constitutes righteousness.
But the Jews also speak of a foolish cause of circumcision.
For they pretend that the foreskin is taken away for this reason, because otherwise there is no other place or member left and useless in the whole body of man: as if there were not other parts of the body that one would like to consider useless and left over than the hair, nails, etc., which we cut over for this reason, so that we consider them left over and useless: or, as if God were such a master, who creates what is unnecessary and useless.
These are all the thoughts of blinded hearts, which have not a grain of salt of right understanding. For this we believe and want to follow St. Paul, who calls circumcision a seal and sign of righteousness, and traces it back to faith, because it has the promise. For if circumcision is separated from faith and torn off, it is dead and nothing. And yet the Jews know of no other circumcision, but such as is without faith and nothing, they boast of with their carnal mind.
There is also another question: If the uncircumcised males of the Jews are condemned, what shall be said of the children who perish and die before their eighth day? Item, what shall one say of the little daughters? And what shall we Christians say of our children who die before baptism, either in the womb or soon after birth?
(130) Of the children of the Jews, which die before the eighth day, it is easy to answer; as also of our children, which die before their baptism. For these do not sin against the covenant of circumcision or baptism. For since the law holds that they are to be circumcised on the eighth day, how would God condemn those who perish before the eighth day? Therefore their souls should be left in the hand and will of their heavenly Father, who, as we know, is merciful. And it also belongs here that Paul to the Romans on 5. v. 14. gently says of those "who have not sinned with the same transgression as Adam", and of Jacob and Esau he says Cap. 9, 11, "before they had done neither good nor evil".
(131) For although the little children bring into the world with them the inherent sin that we call original sin, it is a great thing that they have not yet sinned against the law. Since God is merciful and gracious by nature, he will not let them be condemned for not having received circumcision in the Old Testament or baptism in the New.
(132) As for the females or daughters of the Jews, the answer is easy. For since this seal has been put on and commanded only for the male gender, it is of no concern to those of the female gender, who, though they are Abraham's seed, are not excluded from Abraham's righteousness, but receive it by faith. But they that are grown up, and have either despised circumcision, or despised baptism, are surely condemned.
133 But now we must remember the commandment of circumcision, so that we can counteract the nonsense of the Anabaptists. For they think that it is necessary to be baptized again, and not to baptize children but adults, because little children do not yet have understanding; from this it follows that where there is no understanding, there can be no faith. But you answer me: Circumcision, as I said, has its use for the sake of faith: now God has commanded that the little children should be circumcised on the eighth day, and with such a commandment is a very strong promise that God will take care of them and preserve them. Therefore, either the commandment of circumcision must have been in vain, or the young children, who are without all understanding, must have believed and with faith attained through circumcision the righteousness that Abraham still attained in the foreskin.
For the circumcised are promised that they are God's people, and that God will be their God, that is, they are in the company of God's kingdom, righteous and blessed through the faith that justifies, which God gives them through the Holy Spirit.
If this happened to the Jews in the Old Testament through the means of circumcision, why would God not do the same to the Gentiles through the new covenant of baptism? For this command Marc. 16, 15. goes absolutely and concerns all people: "Go into all the world, teach and baptize all nations." Whereas circumcision was commanded to Abraham's seed alone, baptism is commanded to all nations on earth with the promise of certain blessedness if they believe.
(136) Therefore, if Abraham's seed had this blessing by virtue of the promise, that all those who were circumcised on the eighth day should come to faith and become God's people, why should such a blessing be denied to the Gentiles who are united to God through the covenant of baptism? For baptism cannot be less or inferior to circumcision, especially since circumcision applied only to males, but baptism unites the male and female sexes.
137. just as a Jew, if he fell away from this covenant of God through sin, did not need to be circumcised again, but if he was restored to this covenant and kept the promise, was again accepted by grace: so also those who fall away from grace through sin must not be baptized again, but must keep the promise made to them with firm faith, and hope for forgiveness of sins for Christ's sake.
Therefore, this strong proof goes against those who claim that little children should not be circumcised because they have neither understanding nor faith. For here it is commanded that the little children, when they have reached the eighth month, should be circumcised, and to such a commandment is attached a promise: "I will be their God. So both the commandment and the promise testify that righteousness was imputed to the little children through this means of circumcision, just as it was imputed to Abraham through faith before circumcision. For "without faith it is impossible to please God", Hebr. 11, 6.
139) But this covenant of circumcision was to stand only until Christ, who, because he was also to gather and bring the Gentiles to the kingdom of God, was to do away with the old sign or covenant and establish a new sign; as he says John 3:5: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God. Of this one can take a likeness, though not so perfect, from worldly dealings. One of them has bravely and courageously stood up for his fatherland against the enemy, and for his bravery the emperor gives him a new coat of arms, gives him towns, villages, castles etc. All his descendants enjoy such gifts and are thereby encouraged to imitate the bravery of their ancestors. If, however, they do not imitate it but degenerate, but the emperor has bestowed such honor on their forefathers for the sake of their manhood and virtues, he can take it away from the undescended descendants.
Thus God gives circumcision to the most victorious patriarch, who in faith overcame not only enemies but also sin and death, as a special emblem of his virtue, to be worn on his flesh; but not as an empty sign, but his descendants shall also rejoice and enjoy such blessings, so that they may follow the virtue of their father. Although Abraham's lineage alone was to bear such a sign or emblem before the whole race, yet by it the Gentiles also were provoked to recognize and serve the God of Abraham. Therefore St. Paul says Rom. 4, 11, that circumcision was given to Abraham as a sign and seal of the righteousness of faith, which he still had in the foreskin, and soon adds: "That he might become a father of all who believe in the foreskin"; item v. 12: "That he might become a father of circumcision, not only of those who are of the circumcision, but also of those who walk in the footsteps of faith, which was in the foreskin of our father Abraham.
141, This is the proper description of circumcision, namely, that it is given for this purpose.
be that it should be a public coat of arms, by which others are encouraged, whether circumcised or uncircumcised, to follow in the footsteps of Abraham or to follow his faith. For he is a common father of both the Gentiles and the Jews, and is therefore graced and adorned with a new coat of arms and sign, so that the Gentiles may come to him as a forerunner and recognize, confess and honor his God.
For to the same righteousness of faith which Abraham had, the Gentiles also are invited, that Abraham may become a father of many nations according to the promise. Thus Job, Pharaoh and countless others were saved throughout the whole period of the Law and before, even though they were not Abraham's seed. For Abraham was not to be a father to the Jews only, but also to the Gentiles who believe.
143 For though the Gentiles and strangers were not compelled to be circumcised, yet they were accepted into the fellowship of righteousness. In the meantime, circumcision had its place and effect, so that a certain people would remain until the one to whom all things had been planned came, who was to set up a new banner or sign, not in one people, but over the whole face of the earth.
For henceforth the church is not to be shut up in a corner, as the Roman Pontiff will not recognize the churches that do not recognize him. For the banner and sign that Christ set up when he said, "Go into all the world," is not only in one corner and in a certain people or race. Therefore it is called the universal church, and yet it is the same church only among those who have been baptized. For apart from baptism there is no salvation; just as in the days of Abraham and his descendants, salvation came from circumcision, not because of circumcision alone, but because of faith in the promise, which was related to and, as it were, incorporated with circumcision.
145 For this is how divine wisdom has ordered and directed it from the beginning, that at every time there should be a public sign for all peoples to see and to know the right God.
The Jews were to find, honor and worship it, even the Gentiles, although not all who had this sign believed and were corrected to righteousness. So before the circumcision, the sacrifices were signs; for the two brothers Abel and Cain sacrificed. And to Abel his sacrifice was a sign of righteousness, because he believed; but to Cain it was no sign of righteousness, because he believed not, and kept the mere work without faith.
146. And so the circumcision is set up as a sign or banner for those who are to be saved to see. For since Abraham was to be multiplied by God's blessing into many peoples and kingdoms, the church was for a time to be incorporated into his flesh, as it were, and God gave a general sign, which affected the church to such an extent that those who did not have and believe in such a sign were not excluded from it.
Augustine says that a sacrament is a visible form and sign of invisible grace. This is well said, for it also indicates the reason why the sacraments are commonly despised by those to whom they are proper and specially given, as Isaiah 65:1, 2 says: "I am found of them that sought me not. I stretch forth my hands all the day long unto a disobedient people that walk after their own thoughts."
This is God's judgment, and one must be satisfied with it. God judges signs of grace so that he may be known by sinners and they may be saved; but it commonly happens that they despise those to whom they are set up.
So baptism is established as a sign of righteousness to all who believe in Christ; and the papists also boast of it, but in vain, because they do not believe and condemn and persecute the doctrine of righteousness. Thus St. John was a voice calling in the wilderness, and his baptism an uplifted sign; but the Pharisees despised it. So also Isaiah Cap. 11, 10. says: "The root of Jesse shall be raised up as a banner and sign"; but the Jews do not want such a sign, but the Gentiles hope for it.
(150) This we say of circumcision also, that the Gentiles should not be burdened, and yet be enticed and provoked to the same faith, that Abraham might be the father of circumcision and of the foreskin. Therefore many of the Gentiles have come to believe, but the Jews have kept their uncircumcised hearts; so that circumcision has also become a cause of salvation for the Gentiles and has been useful to them. For we must have such signs and characteristics by which we are brought to the knowledge of God, and human reason cannot find God unless such signs, established by God Himself, precede us and, as it were, lead us by the hands. There is nothing more dangerous than when someone imagines a way to God and to salvation for himself and stands on his thoughts and speculations.
151) As we did in the papacy, when one thought to find God in Rome, another in Spain, a third in another place in the world. And since each one tried such ways, it finally came about that we all deviated, and all of us became unfit, as the 14th Psalm v. 3. says. For why did we not follow our signs, which were set up by God Himself, so that we would be gathered together in unity of faith? God's word, baptism and the Lord's supper.
Thus, since the Jews had the temple, circumcision, and a certain way and order of worship, for which they were to assemble as under a war flag and recognize One God as their ruler, they abandoned all this and turned to their own thoughts; each one devised his own way of serving God and followed it to his certain condemnation.
But if God reveals Himself with a sign, no matter what kind of sign it may be, then one should seize Him in it. Now the devil does this for and for, that he removes the right signs from people's faces and puts false signs in their place. Just as he gives burning candles and lights to those who go astray by night, so he gives them false signs.
The people who follow them lead them into abysses and water.
For this reason Christ very diligently and earnestly admonishes us to beware of such snares of the devil, saying Matt. 24:23: "If then any man shall say unto you, Behold, here is Christ; or there, believe it not. For Christ is to be sought there, where He has revealed Himself, and where He wants to be known, as in the Word, in baptism, in the evening meal; there He can certainly be found. For the Word cannot deceive us. But, as I said, it often happens that reason does not pay attention to such signs and turns to the harlot who sits at the door, Proverbs 9:14.
Therefore, let each one learn and remember to walk in the way God has prescribed, not the way we choose for ourselves. For our choice is made with sins and is deceptive; as the prophet Isaiah Cap. 66, 3. says: "They choose such things in their ways." And St. Paul Col. 2, 18. 23. rejects those and warns against those who walk in their own choice and fictitious holiness. For it is certain that a man cannot find God through his own wisdom; therefore we must also be concerned about the great danger that Satan will disguise himself as an angel of light (2 Cor. 11:14), and will lay claim to divine majesty by performing signs and wonders to confirm his errors.
Now we will be safe from such danger if we follow this visible figure or sign that God has presented to us. As, in the New Testament, we have for a visible sign the Son of God, who sits in Mary's womb and suffered and died for us, as we speak in faith. And over and above this we have other visible signs, such as the holy sacraments of baptism and the Lord's Supper; item, the oral word itself: therefore we truly cannot complain that God has left us unprotected and uninsured.
Now, on the other hand, Satan first of all, and then also his members and servants, as the pope with his whole church, try to lead us away from such visible signs that God has established, and point us to their
false signs, as, on the holy canonization, invocation and service of the deceased saints, on dumb idols and images, erected in special places for the sake of money and profit etc.
Therefore, we must be guarded against such wiles of the devil and be armed with God's word, so that we can say: Before Christ's future I know of no church but that which was in Abraham's house and lineage, and whose characteristic was circumcision; so also after Christ's birth I know nothing else but Christ crucified, 1 Cor. 2:2, who revealed Himself to us in manifest and visible signs, as in the use of the keys and in the sacrament of the altar: there I know that I find God; there and nowhere else do I obtain forgiveness of sins etc.
But the pope and his mob say no to this. For God has given His saints many gifts: St. James' Church in Compostela is graced with many miraculous signs; in Rome, too, many miraculous signs take place: therefore, God also wants to be sought and found there. Thus St. Francis has also left behind him a most glorious rule, which must make all those who keep it pleasant and pleasing to God; for how could such a thing be lacking, after the holy fathers have now and then considered it good by its use etc.?
The devil has so much to do that he may lead us astray from the signs that God Himself has prescribed for us. But hold fast, and follow this certain rule, which will never deceive you, that this is the counsel and order of divine wisdom, that he reveals himself to men by a certain and visible image and sign, which can be seen with the eyes, grasped with the hands, and, in sum, grasped with all five senses: so very near does the divine majesty show itself to us.
And it is the highest wisdom, if one can adhere to such visible images and signs. But the examples of all the patriarchs, prophets and saints show and teach us that the devil, as I have said, deals with them for and with them and tries himself as he would have done.
may such images obscure us and put others before our eyes.
Thus, circumcision was also a visible image, not presented by men, but by God Himself, so that He would be recognized through it, and not only the Jews, but also the Gentiles would believe in such a God, who would have revealed Himself to the Jews in such a way and form.
(163) Therefore I am of this opinion, that I believe that all the circumcised children of the Jews, who died in their infancy, have been saved. For they were found in the bosom of Abraham, that is, in the promise that God would be their God. I think the same of our baptized children. But because adults lose their faith through sin, they are not saved, because they do not believe, even though they have been baptized. This does not happen to the young children, therefore they remain in the blessedness they have received and will certainly be saved.
This is a necessary doctrine, so that our sacraments may be praised, which make the senseless, perverse spirits worthless and low, because they do not pay attention to the word. For God does not play and joke by saying of circumcision here, "I will be their God, and of your seed after you." And circumcision was an outward and visible sign, by which the Jews were also recognized among the Gentiles and thus knew one another.
Circumcision not only brought this people together externally and was a sign and motto among them, but it was also a sacrament, that is, a sign of the divine will, which is why it was a sign of eternal blessedness to the faithful. For it proved that God was God to the circumcised people. "Now God is not a God of the dead, but of the living", Matth. 22, 32. Therefore, through circumcision, to which faith came, they not only became citizens in the same church and police, which had been established to distinguish them from other peoples, but also heirs of the eternal God.
life. Because God is immortal and eternal, therefore he also gives immortality and eternal life to his own.
166 We should also think the same of baptism and the sacrament of the altar in the New Testament, that we do not consider them, as the foolish spirits do, to be outward signs, made for the sole purpose of making a distinction between Christians and other Gentiles. They do indeed make a distinction, but they do not do so alone, but all who believe the promise and use such signs become God's people and are saved.
We should note, as I said above, that circumcision was commanded only to the seed of Abraham and imposed only on the male gender, and yet neither the female gender of the Jews nor the Gentiles are excluded from this grace, which confirms circumcision. Circumcision by itself, as a work, did not count for anything, but faith in the promise, which was attached to circumcision, settled all this.
Before circumcision, the sacrifices and the ministry were visible signs of the invisible grace: but circumcision, which was established under Abraham, had its power and was to last until the future of the seed that was given. According to Christ's future we now have Holy Baptism, the Sacrament of the Altar and the Office of the Keys, by which signs God reveals Himself and makes blessed all who use them in faith.
Now if Cain's descendants, who were instructed by God's word, have had this faith, they have been saved. For Cain was not cast out of the opinion that his descendants should also be eternally rejected and condemned by God.
For God had another reason for the same judgment, namely, that the church might be more clearly remembered and recognized, and that no one might think that there were two churches. For at all times there had to be only one certain generation and people in the world, from which it was believed that Christ should be born.
On such an opinion Ishmael is also rejected and nevertheless accepted into the company of the promise. For Abraham prays for him, and has a promise that he shall be a father to the other nations also. So Ishmael is not excluded from blessedness and eternal life, but he is excluded from honor alone, because he is not supposed to be a father of the Lord Christ, who was supposed to come from his people. Therefore, God had to ward off the hope of the fleshly birth in such a way that he could not boast that he was Abraham's son, but seized Abraham's faith: which, as I believe, has indeed happened.
But let us return to the text. Abraham hears here that both the physical covenant of the land of Canaan and the spiritual covenant of the eternal blessing are confirmed. After he recognizes God's goodness, namely that He wants to place His church, in which he will certainly be found by all peoples who call upon him, in his family, he falls on his face and gives thanks to Him.
For it is a rich, excellent and mighty promise that God has confirmed with a covenant that out of Abraham's seed should come the church that dwells in the land of Canaan until Christ is born, so that both Gentiles and Jews who believe what Abraham believed may be saved. For this cause is the sign of circumcision given unto him, that through the righteousness of the faith which is in him all men might be saved, and the church of the sacrifices of the former. The church will be transferred from the sacrifices of the previous fathers to this one circumcised church.
And the words are mighty, earnest and full of love: "Behold, it is I", as if he wanted to say: You do not hear another God now than before I called you from Ur in Chaldea. But I promise you this, that your lineage shall be the church before the whole world, which is a treasury of grace, wherein all nations, and not your descendants alone, shall find salvation and blessedness, if they alone abide in your faith.
175 For in Christ, who is here promised to Abraham, all nations, young and old, will be gathered together: the young, through those who are in the
The adults or old people who are so easily deceived and follow the flesh and its lusts, and therefore it would be better for them, as Peter says in 2 Epist. 2:21, if they had never known grace, because they would fall away again from the known grace through sin.
Weiler also notes here a strong text against the vain and loose boast of the Jews of their circumcision. The name Abram is changed, and is now called Abraham, that is, a father of many Gentiles, before he is commanded to be circumcised. This is why God wants Abraham's faith to be propagated, not only to Ishmael's and Isaac's seed and the other sons born of the Keturah, but also to the Gentiles who did not spring from Abraham's flesh.
177 For this is by no means to be indulged in, that the Jews impudently say that no nation shall be saved except those who are circumcised, and that all nations must necessarily keep the law, and especially circumcision, which are impudent lies, worthy of the blinded and hardened Jews.
For God wanted Abraham to perform such signs for his seed, but in such a way that the Gentiles would also be invited to faith. For the Gentiles could not become God's people through circumcision, but through faith in the given seed.
So the queen of Sheba, so Hiram, knew the God of Solomon the circumcised, though Hiram remained in the foreskin. Therefore this is Abraham's bosom, into which the Gentiles also are gathered, that is, the faith of Abraham, through which they also come to the promise, even though they do not receive the visible sign attached to the promise. For the same was not laid up and commanded for the Gentiles, but for the seed of Abraham.
180) I have said above about the changed name of Abraham: and so be it as it may, this is not without a special mystery, that the Hebrew letter h, which has a gentle and mild meaning, is the name of Abraham.
The Holy Spirit has come in the midst of this name. Perhaps the Lord meant to indicate that the Holy Spirit would come in a gentle and very sweet and friendly swoosh, calling and gathering the Gentiles to the fellowship of faith and promise.
181. As they say that this letter h summarizes the two words hamon gojim, that is, the multitude of the Gentiles, so that Abraham has the name with the deed and is set as a father of the church as a high priest; not because of circumcision, which alone was a sign and seal of righteousness, and not righteousness itself, but because of faith in the promise of the blessed Seed, by which faith all who have it, whether they dwell in Egypt or in the land of Canaan, are Abraham's children, and gifted even with the Spirit of God, so that Abraham, the father of the Gentiles, himself was gifted and enlightened; So that there remains one single and certain church, and to it one way, not many and uncertain and deceitful ways.
182. which follows further in the text: "I will make thee almost very fruitful" (for the word is here twice) "and will make of thee nations" is also contrary to the dreams and thoughts of the Jews. For the text certainly testifies that Abraham's lineage will not be increased to one people, but to many, so that many kings will also come from him.
Now "people" means a certain nation, which has its community and police, its authority, order and laws. A bunch of highwaymen, who live without any rights and laws; item, hermits, and at present the Jews, who are scattered now and then in all countries, cannot be called a people; for they have had neither a head, regiment nor kingdom for more than fifteen hundred years, but are like an army in the field, which has neither an ensign nor a head.
184 Therefore they are far from this promise, however much they boast of their father Abraham, and in vain is not only circumcision, but all that is circumcised.
They do according to the appearance and manner of the law, and are no longer God's people.
And this text should also be remembered to confirm the secular authorities from it. Nations and rulers cannot be without laws, must wage wars, protect the subjects, punish the wrongdoers etc. All these things are proven and approved by this text as right and just; as such things the Scriptures call God's judgments, God's wars etc.
In the same way, in the New Testament, temporal judgments, orders and statutes are approved and established by the reputation of Christ and the apostles. Yes, not only is the authority that is in the church and with us of one faith confirmed and approved, but God can also suffer the regiment and order of the Gentiles; as here not only Abraham's kingdom and police, but also Ishmael's and the other neighboring Gentiles, who came from him, were confirmed.
Third part.
Of the covenant of God with Abraham, and of the promise of the land of Canaan.
V. 7 And I will establish my covenant between me and thee, and thy seed after thee, among their seed; and it shall be an everlasting covenant, that I may be thy God, and thy seed after thee.
I have often said that the histories of the patriarchs are excellent because God speaks to them in them. And especially Abraham's history is favorably preferred to all other histories, because no patriarch is found with whom God spoke so often.
188. therefore he rightly bears the name of a patriarch; for he is a father of faith, and God's special friend, with whom he speaks so kindly, and to whom he so often promises how he will bless and multiply him with a great family; also promises him not only the land of Canaan as his own and hereditary, and a physical and temporal kingdom, but also the church, namely that it will
and his descendants alone; and he draws and paints them with circumcision, so that there may be a certain sign and visible image in the world, in which God is shown or appears not only to Abraham and his family, but to all peoples, who should see such a sign and image for their salvation and through such a cause come to the knowledge of God. That therefore circumcision was a cause of salvation to many of the Gentiles.
The letters of lords and princes, they say, should be read three times; but truly the letters of our Lord God (for so St. Gregory calls the holy Scriptures) should be read three times, seven times, even seventy times seven times, or, that I may say more, infinitely; for they are the divine wisdom, which cannot be grasped so soon with the first sight. Whoever therefore reads them above as known and easy things, deceives himself.
(190) The prophets can truly be seen to have contemplated and meditated day and night on what Moses wrote, and especially on these histories of the patriarchs, from which they saw and concluded wonderful things. For such diligence is helped and encouraged by the Holy Spirit. Therefore, since God is not displeased to speak so much and so extensively to Abraham, let us also meditate a little more diligently on all things.
191. That he repeats the words, how he would establish a covenant with him and confirm it, is to be understood, as I have often said, not only by the fleshly or bodily seed of Abraham, but also by the Gentiles, who should believe in the God of Abraham: just as King Pharaoh in Joseph's time and Abimelech in Abraham's time and many others of the Gentiles recognized the right God and were saved.
Therefore the words, "I will establish my covenant," are to be understood very broadly. But that he adds, "It shall be an everlasting covenant," the Jews pull their hair to it, so that the Gentiles also must
to be circumcised if they want to become God's people. But in this they knowingly and willingly err. For why do they not see and consider these words, which are written: "between me and you, and your seed after you with their descendants"?
193 For what else does this text declare, but that this covenant shall be upon Abraham's seed, and shall not be changed for ever, as long as Abraham's seed shall be upon the earth? So that a goal is set and the time is actually set, that as long as there will be descendants of Abraham's seed, that is, as long as there will be a police, kingdom, priesthood and a certain form of a people, this covenant shall also remain unchangeable.
194 Therefore Abraham's descendants have their end and cessation in Christ, who is the head and founder of a new generation. And as the former generation had circumcision in itself, whereby it was to be known: so the new generation and people of the Lord Christ have other signs, whereby they are to be known.
195. Abraham's lineage lasts for a certain time, as Mary finely sings in her Magnificat Luc. 1, 50: "His mercy endures forever" (or from one lineage to another) "with those who fear him. For thereby it indicates that God would preserve this people if they feared Him. But since the godless synagogue of the Jews no longer feared God, killed His Son and persecuted His word with cruel enmity and hatred, God did not care so much about circumcision that He would let such great sins go unpunished for its sake.
For this reason the fleshly lineage of Abraham ceased at that time, and in its place came the new lineage of the Son of God, of which the prophet Isaiah Cap. 53, 8. says: "Who will speak the length of his lineage?
197 That therefore the circumcision and this covenant of Abraham had its time and duration, but nevertheless was changeable and extended to a certain time. Nor has any man, as long as this generation of Abraham stood, changed under any circumcision.
may stand to change the same. But Christ, who prepared a new generation for himself, did not change the same covenant, but the sign of the covenant. Therefore the Jews boast in vain that their circumcision is eternal, that is, without end, both in breadth and in length, for which reason it must also be imposed on the Gentiles.
198. For a certain time it was to stand and be kept in Abraham's house. But when the spiritual seed, promised to Abraham, came, the fleshly generation ceased; the sign of the same generation according to the flesh also ceased, which was not established for the sake of Abraham's seed alone, but also for the sake of the Gentiles, as I said above. And such a sign, as far as men are concerned, has been eternal and without change, but nevertheless God has finally changed it.
199. I have said above several times that these words, "that I am your God," not only include the physical promise of the land of Canaan, but also the spiritual promise, of which the Scriptures have said above, Cap. 15, 1: "I am your shield and your very great reward. For there God indicates with a covenant and clear words that the church should be in Abraham's house, and Abraham's house in the land of Canaan, where Abraham himself was a stranger. For this word, "to be God," not only means that God is the creator of a thing, but it also includes the service of God. He is also the God of the Gentiles, for he created them, but he is not recognized or honored by the Gentiles.
200] Because he says, "I will be your God," he indicates that Abraham will always have God's word in his house and lineage, from which his descendants will learn to know God and serve him rightly.
201. Thus it is written in the first commandment, "I am the Lord your God," that is, I reveal myself to you through the Word, and you shall serve me and know me. Therefore, the name "God" is not to be understood merely in terms of its essence and majesty, but so that it is called a God whom one serves and knows.
worships. "I will be your God," that is, I will perform my service in your house, and I will be the God in you and in your services, who will reveal myself to your descendants with signs, visible images, miracles and great deeds, so that they may surely know me, worship me and serve me. For in these two things consists the right worship.
To "worship" means to turn to God, to call upon Him in distress, to thank Him for His help and salvation, to remember His benefits and to boast that He creates, does good, promises and keeps His promises.
Just as the Gentiles know and understand this about God from natural input, namely, that there is an eternal and almighty divine being whom one should honor, call upon, praise, and have recourse to in all troubles; as Paul says in Romans 1:21 that the Gentiles have known God from their nature. For God has planted this knowledge in the hearts of all men, so that they call God a helper, a benefactor and a gracious God, even though they may be mistaken as to how the same God is and how He is to be called upon and honored.
When God is known to be gracious, to be reconciled and to do good to all men, then I go out from him and turn from him to men, that is, I wait for my profession. If I am a regent, I wait on my lands and people; if I am a householder, I govern my servants; if I am a schoolmaster, I instruct my pupils, train and direct their hearts, thoughts and conduct to godliness. etc. Such works are also called right services. For with all such works we serve God, who has commanded us to do them and placed us in such a calling that we must do them.
205 And this doctrine of divine service is very necessary. For everyone knows what strange and whimsical works the papists have devised, so that they have also finally considered it a worship service if one were to be buried in a monk's habit. These, however, are the right main parts of right religion and worship: First of all, faith in God, so that we may have faith in God.
Receive the remission of sins, invocation, thanksgiving, and true confession; and after these the works of our profession toward our neighbor, that thou govern, instruct, teach, comfort, exhort, nourish thy work etc.
In the schools, the sophists used to argue as if he were also in one of the categories (basic concepts), so that they showed that they did not understand anything about holy things. For whoever wants to ask of God what He is, let him look at the service of God, which consists entirely in the invocation and service of God, John 4:23.
Moreover, it is not enough to teach about God that this is the honored God who reveals Himself through His word: but one should also add that the God who teaches us how to serve Him also gives eternal life; as Christ argues against the Sadducees, Matth. 22, 32. For the honored and worshipped God that I am speaking of here is the only and necessary part that belongs to this life.
This service and worship should not be Sadducian or Epicurean. For they consider God to be a God of the dead, whereas Christ teaches that God is a God of the living. Therefore he is a God of the saints, as Abraham, Isaac, Jacob: all these are alive and not dead before him, though they are dead before us.
Therefore, with this word (in which He promises to be Abraham's God), God calls not only Abraham, but all his descendants, even all the Gentiles who believe in Abraham's example, to the hope of eternal life, that they may live as long as God Himself lives, that is, forever. For such understanding has been revealed to us by God's Son Himself, who says: "God is a God of the living." That is why Abraham, Isaac, Jacob etc. live, and live in an eternal life, even though they are dead before our eyes.
V. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger within, even all the land of Canaan, for an everlasting possession: and I will be their God.
These words can be seen as if they were contrary to each other. Abraham is promised that he will have eternal possession of the land of Canaan, and yet he is called a stranger in the same land, which is then contrary to each other. But by this the contradiction can be resolved, that the God of Abraham is a God of the living. That is why Abraham, who worshipped and served God, was a stranger in this life and yet at the same time had the land of Canaan in the promise. But now that he is dead, he is not dead but alive and has possession of the promised land through his seed.
211. so Stephanus, Ap. Gesch. 7, 5. says: "God did not give Abraham an inheritance in the land of Canaan, not even one foot wide." That both are true, namely, that Abraham, after he is dead, possesses the land and is a stranger in it during his life; therefore he is dead as if he were not dead but alive, according to the promise: "I will be your God."
From this we can easily conclude what Abraham was like and what his thoughts were. He heard and saw the promise and considered it certain and true; he also saw and felt that he had nothing of his own, but was a stranger in the land.
(213) But because he could not lack the promise, and because he did not obtain the possession of the land of Canaan while he lived, he certainly believed that he would die, but not perish altogether and be extinguished, but would rise again and be made alive in his own person.
For how could he think or be of any other mind? In this life he is a stranger, and yet he is promised the possession of the land of Canaan. Therefore this is a certain sign that he will not die. For of his person it is actually said, "To you I will give the land." Lest we say that Abraham died and lived for his person, but possessed the land in his descendants; such is a sophistical gloss. For God says specially and personally to Abraham himself, "To you and to your seed." Therefore, the be
The first session of the land of Canaan was to follow and be given not only to the seed but also to Abraham himself, and yet in his life it did not come to this; therefore he had to live, since he was already dead, so that he might be an heir to the land of Canaan.
215 Therefore he has this promise, that the God whom he honored and worshipped in this life, even though he is now dead, will remain in his house and with his descendants; but his house will be in the land of Canaan, and when he dies he will live as a rightful heir and owner of that land.
Such a rich and great treasure is God's word, and such wonderful revelations of invisible and impossible things does it bring with it, that Abraham concludes for certain that he will live, even though he is dead, and have the land, which he was not to possess in this life, after his death, and thus will live with God forever.
How could he not be happy? How should he not thank God, now that he is certain that in his house and among his descendants the Church and the faith sealed with circumcision will remain without the will of the devil and the world, and that he will also remain in an eternal life with God?
Therefore he waited in joy for the hour of his departure from this world. And what else could he do throughout his life but thank God and praise His goodness and mercy, after He spoke so kindly to him and comforted him so kindly?
219. If I could thus think, and conclude with certainty (therefore I call upon God daily, and know that He will hear me), that when I die I would not die, but live and proclaim God's work: item, that with these my disciples, whom I shall leave behind me when I die, the word and the right worship should remain, and they should be a cause of the blessedness of the whole world: how do you suppose that I would be minded against death? Do you also think that I will be afraid or tremble before it, and not rather with
would say to dear Simeon Luc. 2, 29: "Lord, now let your servant go in peace"?
220 Therefore Abraham is certainly a wonderful man in his faith, and is not to be wondered at if he was undaunted in adversity and danger and was able to bear all misfortune. For he knew that the church would remain in a certain place, with certain persons, and until a certain time, namely until Christ, who was not of the generations of this world. He also knew that after his death he would live in eternal life, regardless of the fact that he did not yet have the Son, in whom the blessing would begin, which not only affected the Jews, but all nations who wanted to worship the God of Abraham and believe in him.
I have said this so that one might understand what it means to be God. And does this understanding rhyme with what Daniel Cap. 11, 36. said of King Antioch, but St. Paul 2 Thess. 2, 4. said of the Antichrist, that he would rise above everything that is called God and above all worship. For the Antichrist, that is, the Pope and the Turk, do not rise above God as he is in his divine nature, an unknown and hidden God, as Isaiah Cap. 45, 15: but above the God who proclaimed Himself through the Word and revealed Himself through the divine services.
For both the pope and the Turk not only do not respect the word and service of God, but are also hostile to it and persecute it. Therefore, the pope has exalted himself above God and placed himself in God's stead, so that he may be worshipped and served in God's stead, and the word of God and the proper worship of God be abolished and suppressed.
For look at his decrees and canons, and you will find that the transgressions of the pope's statutes are punished much more severely than the transgressions of the divine commandments; indeed, he tramples underfoot and blasphemes the Lord Christ, whom alone one should worship and honor, but he wants his teaching to be accepted and honored, to be feared, and to be believed and trusted in what he teaches. This is what it means.
I mean, to set himself above the proclaimed and honored God. That is why he is cheaply called the Antichrist.
How many do you think there were of the teachers, before the light of the holy gospel came, who could have counted the Ten Commandments or the petitions in the Lord's Prayer? For the ordinances of men were upon us all, and when we had done them enough, we thought that all the service of God was rightly ordered and arranged.
(225) I mean that this means to rise above God and to sit in the temple of God, not in heaven, where the unrevealed and hidden God dwells in His divine essence, but in the place of God who is proclaimed, who allows Himself to be taught and revealed in words, and in the place of God whom one serves.
226 He has not only abolished the marital state, which God ordered and instituted, but has made it completely impure and worthless, as if it were an unchristian state and displeasing to God.
227. From the sacrament of the altar he has not only taken away the chalice, and robbed and stolen it against all the rights of the church, but has disguised the testament of the Lord Christ and turned it into a sacrifice and a fair, which has borne him money: and that I may say it briefly, he has buried Christ altogether, and has assigned the righteousness to his human statutes and false services, which he has devised and set up without and against the word of God. That is what I mean by exalting oneself above all that is called God.
I mean God, to whom we turn our faces and whom we worship, give thanks and call upon, as from whom we have all kinds of goods, both physical and spiritual; whom we also serve with love and all kinds of service to our neighbor, being obedient to the authorities and parents, serving the children by feeding them and teaching them faithfully. etc. For all these things are to be done for the sake of God, who has revealed Himself in His Word. The pope, the Turk and the Jews do not do this, but all of them exalt themselves above God in that they are His
commandments, and since they want to be holiest of all, they are subordinate to serve God and to recognize Him in His essence. But there is no life to be hoped for from such a God, for such a God does not speak to us. But the God who has revealed Himself with visible signs, who has given us the word of His promise and instituted the sacraments, is the true God and Beatificator, whom we can grasp and understand.
But you must be careful not to add to or take away from these things in which God has revealed Himself. But if you let go of God, who has thus revealed Himself to us, and seek God and want to investigate how and what He is in His divine nature, His majesty will become too heavy for you and you will be consumed by it, Prov. 25, 27; "for our God is a consuming fire," Heb. 12, 29, and "dwells in a light that no one can approach," 1 Tim. 6, 16.
Therefore, stay with the proclaimed and revealed God, above whom the Antichrist rises, that is, the Pope of Rome, and the Turk as well; although the Turk is rather the beast of blasphemy, of which Revelation 13:5, for he is outside the church and publicly persecutes Christ: but the Antichrist sits in the temple of God. Therefore the Antichrist, if we want to speak actually and according to the dialectic, is one who sits in the church, in which God's visible signs and images are, which he tramples underfoot and invents new signs etc.
Now we see what a great man Abraham was, adorned with such great promises, from which he certainly concluded that he would live forever. For when the Lord says, "I will be your God, and your seed after you," he not only points to the most certain place of the church in Abraham's lineage, but at the same time promises him eternal life, and puts a sign of it on his body, namely circumcision.
232 We would consider such a thing to be great and excellent if it were promised to us by a secular prince, namely, that he would be our most gracious emperor or king and would give us letters and seals of such a promise, since it would be
The first thing that can happen to a man is that he might become of a different mind, as in the German proverb "Herrengunst" and "Fürstengunst" are likened to the weather of April, which is never quite pure and very unstable: April weather, which is never quite pure and very unstable. And at all times many excellent examples testify to this, many who were held very dear by lords and princes, but were finally hunted down by them to the gallows, or otherwise badly punished. Even deceitful, uncertain, and unstable people put up with false, fabricated, and fraudulent favors and friendships and take pleasure in them.
But Abraham has such a God for a promise, who could not, as he well knew, change nor lack. He promised him, saying: "My Abraham, keep my covenant with me and walk righteously and uprightly before me, and you will know that I will be your God and your seed after you; indeed, for your sake I will be the God of all the nations who will believe in me according to your example.
These, I say, are words not only of this temporal life, but also of the immortal and eternal. And do we have such thoughts about it: If God spoke such things to us, we would easily overcome in patience and hope all the misfortunes that can occur to us in this life; and yet we have this very promise much richer and more powerful than Abraham ever had.
For Abraham sat down with his own only in a corner and a small place, in which God's word was preached and the visible signs of God were seen: but we have at this time the whole world full of such signs; as the seraphim sing in Isaiah Cap. 6, 3: "All the earths are full of His glory.
236 Abraham had circumcision as a sign of this promise, but we have baptism, which is more abundant and glorious than circumcision, because we are baptized in the name of the Father, Son and Holy Spirit.
237 And the Son of God was not satisfied with this sign of grace, but left his body and blood as a testament to his church.
Food and drink for eternal life, so that no one could doubt that the blessedness which the Son of God acquired with His suffering and death also belongs to us and not only to St. Peter, St. Paul, St. Mark and other highly pardoned servants of God, as we in the papacy (since we were corrupted by the teaching of the pope) thought.
For the Pope's teaching did not show us certainty of blessedness; indeed, it was still a devotion and holiness when one doubted whether God would be gracious or ungracious to us. This doubt Christ wanted to remove from our hearts not only through His word, but also through these visible signs of grace. That is why he has made such clear promises for such signs, which are useful to all those who use such signs.
239 Just as Abraham had circumcision, with such an excellent word and promise attached to it: "I will be your God, and your seed after you": so we have many more visible signs, namely, first of all baptism, which is adorned and graced with a very excellent and lovely promise, namely, that we shall be saved if we believe. But because in this weak and frail nature of ours we often fall into sins and stumble, there are bound up with baptism the keys or oral ministry (for none of these is to be separated or set apart from another), which is also a visible sign of grace, bound up with the oral word of the gospel, according to the order and appointment of the Lord Christ, namely, "What you shall loose on earth shall be loosed also in heaven," Matt. 18:18. 18, 18. If you now grasp and accept such a word in faith, you will again be accepted in grace and come back to the life that was lost through sin. This also happens in the use of the sacrament of the altar. For these words: "This is my body, given for you, and my blood, shed for you, for the remission of sins," Matth. 26, 26. 27. are not empty words at all, but strengthen and assure mightily the hope of the remission of sins.
240 So you see that we have the promise of eternal life much more abundantly and
more glorious than Abraham himself had. Therefore, with this gift and great grace, we should also defy and be proud against the devil and the world, and comfort and uplift ourselves with it in all adversity; as the holy patriarch Abraham did.
241 But our misery and sinful flesh prevent us from doing so; thus we have also fallen into the last and worst times: therefore we either do not see or recognize such precious treasure and eternal goods, or we are not surprised about them.
The holy martyrs, St. Stephen, St. Lawrence, St. Sebastian, St. Fabian, and others like them, overcame death and all their torment and torture in this way. Because they held on to the faith of Abraham and comforted themselves with these visible signs of grace, all torment and torture, as Vincentius said, was a game and a pastime and, as it were, child's play for them.
Faith is such an excellent thing when God reveals Himself through His promise and a heart grasps it with earnestness and keeps it; and this very promise still resounds daily in the church: "I will be your God. For this reason the apostles and prophets have diligently reflected upon it and explained it with many beautiful and glorious sermons; they have taught how one should direct one's whole life so that one may serve one's neighbor and bring much to the knowledge of God; and when misfortune and hardship occur, one should hold on to the hope that God will help, and call upon the name of the Lord. For since He promised to be God to those who believed in Him, eternal life and joy would follow this temporal misfortune and sorrow.
Fourth Part.
About circumcision in general and in particular.
V. 9. And God said unto Abraham, So then had my covenant, thou and thy seed after thee, with their seed.
244. we deal with this text for a long time and treat it with many words, which
For it is not necessary for the sake of the Jews alone, whom we do not esteem highly, but also for the sake of the consciences. That is why Paul is so diligent about this commandment of circumcision and therefore about the whole law.
And is this wisdom above all wisdom, that a right distinction may be made between the law and the gospel, and that one may be a good dialectician in this doctrine. The two are indeed different in nature, but in the struggle of the conscience it is not easy to see how far the law binds and how far it does not bind.
The Jews say that Abraham was commanded by God to be circumcised, and we also confess that he, as a commander, was commanded such a sign or covenant, so that through circumcision all peoples would have a certain place and certain person, in whom God would visibly reveal Himself, and unite with the same, and thus meet and find the right God, who should not be found in any other place on the face of the whole earth.
This has been a great and high grace and blessing of God, but we must also consider the other circumstances. We see that here the persons are actually named and clearly expressed: "Thou shalt keep my covenant, thou and thy seed after thee"; item, "with their descendants. These words, because they are so often repeated and impressed upon Abraham, indicate that the circumcision was limited and set within a certain boundary and purpose, and did not apply to the Gentiles, who, as we know, are not Abraham's seed.
248 So that it is said: "Your seed shall keep this covenant with his descendants", clearly proves that such a burden is not laid on, that it should last forever. For this example and experience shows that Abraham's and his seed's descendants have now ceased longer than fifteen hundred years ago; for they have neither temple, priesthood, nor
Kingdom. What else can this be, but that their descendants and lineage have ceased and are no more? What a foolish and foolish thing it is that they still insist on circumcision, which has been commanded and imposed to stand and last for a certain and definite time, and should not be held so hard to it, as if it were an eternal and immutable law of God.
249 And such abrogation of the commandment brings with it the time itself. For since the generations and descendants are no more, circumcision is no longer necessary; indeed, a repeal or dispensation of the same law was necessary at the time it was given. For it was commanded that the children should be circumcised on the eighth day, and yet Ishmael is circumcised only in his fifteenth year, and Abraham in his ninety-ninth.
(250) And it is great wisdom to see where one should be strict about a law and where one should soften and abrogate it. Therefore it is rightly said that one should read the letters of princes three times, and the letters of our Lord God much more. A prince and a high person have other thoughts than another common man; therefore one should well move and consider what lords and princes write or speak (with princes and lords everything is high and important, but with private persons small and low): but how much more cheaply does one do this in the things which divine wisdom calls and commands!
251 Thus such words of the Lord refute all proofs and arguments of the Jews, who claim that circumcision is eternal and pretend that it must also be imposed on the Gentiles. For the Lord clearly says: "You and your seed shall keep my covenant". This covenant is of no concern to the Gentiles; moreover, he says, "in their descendants," that is, as long as their kingdom and priesthood shall stand.
252 If then this should be either a general or an eternal commandment, it would certainly not be so limited, and the Lord would not say so clearly about the bought and foreign servants in the house.
Abraham, but would sum up in general and say of all the children and servants of all nations.
253 From this it is certain that the Gentiles, who are not of the house of Abraham, have no need of circumcision. For circumcision does not apply to all nations in general, but to the house of Abraham alone; and for this purpose it is appointed for a certain time, namely, that it should continue as long as Abraham's descendants remain. A sensible Jew, if he is any other sensible Jew, can never deny this.
254 And this very thing, that circumcision should not go over all nations, but remain in Abraham's house alone, will have grieved and challenged Abraham greatly. For his house alone was chosen to be the church in which God would dwell through this visible sign and image of circumcision. Without a doubt, however, Abraham felt a challenge from this order of God, so that he would have been concerned about the other nations that had not been in his house.
For this is what he thought: If my house alone is to be the church in which God will dwell, how will it be with the other nations? Shall they all be condemned? Will God forsake them? For this is innate in us by nature, that we cannot do otherwise, we must take care of others. So, when St. Peter hears from the Lord how he will fare, he asks John 21:21 as soon as he hears what John should do. And is this not a small question: whether those alone who have circumcision and the law will be saved, or also the others who do not have the law?
Now these words: "You and your seed" cannot be seen in any other way than as if all the Gentiles were excluded from God's grace and blessedness and if the same was turned to the house of Abraham alone and closed up in it. Such disputing of Abraham with himself, or contestation, is indicated here in short words, as also afterwards, when he says Gen. 20:11: "Perhaps there is no one here who fears God."
For since God says, "You and your seed shall keep My covenant," he will have thought: How will it be with the other nations? And was this not a small challenge, that he should look at himself and his profession alone, and not worry about others or ask for anyone?
The pope and his followers were unable to overcome such a challenge. For he had before him the way to salvation, namely faith in Christ, but he abandoned it and chose other ways than the sacrifice of the Mass, monastic vows, and the like.
Thus, everyone has his profession in which he serves God by diligently waiting for Him. A ruler who presides over and governs his subjects serves God; a housemother who waits on her children, a householder who nourishes himself with his work, a student who studies diligently serves God.
(260) Such a certain way to a Christian and blessed life has been abandoned by monks and nuns. For they thought that the works which each profession entailed were far too few, and looked around for other works that were more apparent and more respectable: thus, at the same time, they fell away from the faith and became disobedient to God.
Therefore it is great wisdom when a man does what God commands him, and does not turn to others, nor ask what they do, but only pays attention to himself and his profession. But truly, there are few of them who do this: the majority thus hold themselves, as the poet says: The farmer would gladly be a citizen, the citizen a farmer, or, as is said in the German proverb: The chickens that are in the basket would like to be out, but those that are outside would like to be in.
For very few are found who are content with their rank and profession. He who is a layman would like to be a priest, the disciple a master, the citizen the mayor, and there is almost no one who does not grow tired and weary of his profession; yet there is no other way to serve God,
For to walk in simple faith, to be diligent in one's profession, and to have a good conscience.
Thus Abraham sees that such a law of circumcision could not be without difficulty for him and his descendants, but he accepts it in humility and with thanksgiving; but the concern whether the Gentiles will also be saved, he commands God and does not inquire about it in a presumptuous manner.
He could have had such a challenge because of the female gender, so that he would have thought: Does God not also want to put a mark on the poor women, like on our babies? But he also lets go of this concern, and is careful to do what he knows God has commanded him to do; with this hope, which he keeps in his heart, that God will not, as St. Peter Ap. 10, 34, 35, that God is not a ruler of persons, who makes distinctions among men and prefers one to another, but that he is pleased with every man of whatever nation he is, who fears him and does right. Thus the holy man overcomes such temptation.
But those who work in the vineyard all day and see that others who have only worked for an hour receive the same wages as they do, cannot overcome this challenge and therefore they come under the wrath and displeasure of the householder, because they want to have an advantage over others for the sake of working for a certain amount of time.
Thus Abraham could have thought (as there are many temptations for pious and God-fearing people): Behold, I alone am chosen with mine own to be circumcised, and God says to me that he will be my God; how then will it be with the Gentiles? will God condemn and cast them out? As the Jews say in the Gospel, "We have borne the burden and heat of the day," therefore we alone are holy. But the Holy Spirit governs him so that he does not fall into sin over this challenge, and gives him another thought, so that he thinks, "What is it to me what God wants to do with the Gentiles?
But to Mr. he imposes what he pleases, therefore I will also gladly tolerate and do such things and not worry much about others. Peter is in just such a challenge when he asks Christ Joh. 21, 21. 22. about John: "What is this? But he answered him, "If I will that he remain until I come, what is it to thee?"
So God wanted me to be a preacher, that is, he wanted me to bring envy, hatred and enmity upon myself for the sake of his word. To other people he puts on manual labor, which, when I look at them, I consider blissful; for their work is airy and pleasant to them, they live along without worries and special burden and challenge, and would not like that they should not work, or be in a quiet and idle state; for work strengthens the body and preserves health. But I, while another does his work playing like a child of seven years, must be afflicted with danger and challenge, and yet becomes a common craftsman as blessed as I am.
What should I do about it? Should I become impatient or withdraw from my profession? No, but rather I should think that God has many ways of grace and distributes it among us according to His will, but it behooves us to be obedient to God when and where He requires us, Rom. 12, 3. 1 Petr. 4, 10.
In a man's body, it seems as if the hands are much worse off than the eyes, because they have to work, but the feet have to hold and carry the whole body; and if one wants to see such a burden, they are the most miserable and afflicted limb of the whole body. For the tongue has it much better, which feels what is good for it, and is wonderfully cared for. But as it is, the gifts are various, but the unpleasantness and burden should be borne patiently, since it is imposed on everyone by God, who gives the ability and strength to bear it, and everyone should remember that Paul says in 2 Cor. 12:9, "Be content with my grace." For although the feet alone must bear the burden of the body, so have
They derive their wealth and health from the body and enjoy everything that benefits the body. Even the eyes, however splendid a limb they may be, can never be subjected to this little service, as it seems, of carrying the body. For they are different and created for a different office and service of the body.
270 That one should keep this rule by all means, that each one should stick to his profession and be satisfied with his gift, but he should not ask for others.
The monks are such fools and fools that they dare to put every man's shoes on the same last and want to govern all men according to one rule. For so they said to me when I entered the monastery: As it has been done to me, so shall it be done to you. But how much better says Augustine: "Each man is not to be measured by the same yardstick, for one is not always equal to another in strength and health.
Such would be an arithmetical calculation and proportion, that the eyes and feet, because they are members of one body, should also bear the same and equal burden and work; but it makes a wicked regiment and abolishes all order. Therefore, in such worldly household and regimental affairs, one must lead and need the geometric proportion directed to each one's ability.
But the arithmetical proportion and calculation applies and is kept in the Kingdom of Heaven: there everything is divided equally among those who are unequal. For as I have just said from the stories of the apostles in 10:34, God is not an observer of persons; He finds us all sinners, even though one is more careful, wiser, more understanding and more moral than the other.
274 And because reason has great regard for such gifts, it considers God to be unreasonable in distributing His grace equally; just as those in the Gospel who labored more boast that they bore the burden and heat of the day, and are displeased that those who labored only one hour received equal reward with them.
But the pious patriarch Abraham does not do so, but is without all glory,
Defiance and hope, marvels at God's counsel and praises Him. He does not say, "Why is circumcision imposed on me and not on the Gentiles? Indeed, why is it not imposed on my brother's son Lot, who lives not far from there, and on his family? but he is glad that they are of one faith with him, and therefore bears the burden that is especially imposed on him with the greatest willingness as a special sign of divine goodness and grace, which, although the Gentiles do not have, he knows that they are in grace, just as he is, if they believe.
276 As will follow more clearly hereafter; for those of Sodom and Gomorrah did not have circumcision, and yet Abraham hoped that fifty righteous men would be among them. If then circumcision, at the same time that it was most promoted by the patriarch Abraham, and went on in pregnancy, was not imposed on the Gentiles, nor on Abraham's friend Lot; yea, that is still more, if Abraham himself, while he was yet in the foreskin, became righteous: what then do the wretched Jews pretend, that the Gentiles also should be afflicted therewith?
Therefore this is the decision, that each one should look at his profession and follow it. It may well be that Anthony and others who lived in the desert were pious people, but you would be committing a great sin if you were to leave your profession and, following their example, hide in a corner. For God has commanded you to do many other things, namely, to be submissive and obedient to your parents, your authorities and your disciplinarian.
278 Thus, before the Lord Christ's coming, the calling of the Jews was to be circumcised, and they were to follow it and not impose it on others.
Now this common profession is that one should not be circumcised, but should believe in Christ and be baptized in his name: whoever does this, let him do hereafter, in whatever state he may be, father, mother, authority, etc., what he is commanded in his profession, and he will be saved. Now follows the law itself of circumcision.
V. 10, 11: Now this is my covenant, which ye shall keep between me and you, and thy seed after thee: Every male among you shall be circumcised. And ye shall circumcise the foreskin of your flesh. This shall be a sign of the covenant between me and you.
This whole text has five main parts: First of all, God calls for the circumcision of infants, from which it follows that females are excluded from this law, as are the Gentiles, who are not Abraham's seed nor in Abraham's house.
The word mul is ambiguous, Ps. 118, and means to cut off with the sword, as for example the trees are used to be cut off. To make the matter clear, he adds that the foreskin of the flesh is to be circumcised, so that the remaining members of the whole body remain unharmed. And this is the other part of this text, that God has chosen this part of the body alone.
Thirdly, after the female sex, the Gentiles and all the members of the body without the foreskin are excluded, the eighth day after birth is appointed for circumcision.
283 Fourth, the purchased servants also come to Abraham's seed, and those born in Abraham's house he also calls circumcised.
Fifth, he makes a promise and threat to this law. The promise is this: "I will be your God." The threat is this: "If a child is not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people. For promises and threats meet together externally or worldly and theologically. "If thou wilt enter into life," says Christ, Matt. 19:17, "keep the commandments"; with this he includes the threat that he who does not keep the commandments shall enter into hell. In a worldly way one says: If you want peace, honor the sword. Such a promise contains in itself this threat that those who do not honor the sword shall perish by the sword.
For this reason the ancient teachers said that in all his sermons a preacher should pay attention to these four things, namely, that he set vice and virtue, punishment and reward, one against the other. And if this had not been so badly said, they would also have kept Christ. For the law deals with these four things: with vices or sins against the law; with virtue and obedience to the law; with punishments of sins against the law, and rewards of virtue and obedience to the law. But such teaching does not make Christians. For it is a teaching of the law that does not lead to perfection. But the gospel of grace must be added, and only then will a perfect Christian be made.
286 That the Lord alone is said to circumcise infants, the Jews give as a reason that there is no other member of the human body that the body can do without. But I have said that this shows the deepest blindness in which the Jews are.
This is the real reason, which the history of the holy scripture brings with it, that God wanted to condemn the man, not the woman, because the man had sinned. For if Eve had been alone and Adam had not consented to her sin or punished the woman, he would have escaped punishment: but because he consented to the woman's sin, he is a cause of harm and is justly brought to punishment by circumcision; but the woman is let go, who nevertheless also bears her share of the punishment.
Thus, God shows with the circumcision, which He only imparts to the males, that the original sin was inherited from the first father Adam to the entire human race; as St. Paul Rom. 5, 12. everywhere only says of Adam that sin came through him, but of Eve he remains silent.
289 As to the question of women, who are the other part of the human race, item, of infants who die before the eighth day, I have said above, and Peter Lombard also deals with this question, how women are saved without circumcision. For on this is
It is easy and simple to answer: The law excludes the women themselves and says only of the males; therefore the women, if they are not circumcised, do not sin against this law, just as also the small children do not sin, who do not live to the eighth day. For the law enjoins circumcision only on those who have reached the eighth day after their birth.
(290) Therefore the women and the young children who die before the eighth day are excluded from circumcision, but they are not excluded from the blessedness and faith of Abraham. Therefore the uncircumcised women dwell in wedlock with circumcised men, and both are blessed in the faith. Thus Ruth, who followed Naomi, her sister-in-law, says: "Your people are my people, and your God is my God", Ruth 1:16. Although she was not of the holy people, for she was a Moabitess, she nevertheless became blessed, because she clung with faith to the God of Israel.
291. the women have for themselves a circumcision hard and difficult enough, of which Moses 1. B. Cap. 3, 16. says: "You shall bear your children with pain"; there they are circumcised until death, and this saying says of God's wrath and grace: the wrath is in the word "pain"; but grace in the word: "You shall bear."
For although the female gender is also condemned for the sake of the original sin, it is not completely abolished or perishes: and such a burden and punishment is not laid upon Eve alone, but upon all women who give birth. Therefore the holy women comforted themselves in their pain with these thoughts, that although such pain was a certain sign of sin and God's wrath, it was also a certain sign of divine blessing, that through childbearing the human race is increased and the Church of God is built up again.
For if God alone had wanted to be angry and punish and not forgive and show mercy, He would have said: You shall remain barren, or: I will create a new Eve, who shall not be a sinner, but holy. But the merciful and gracious God does
such, but gives such words of his grace from himself: "You shall bear children." But so that sin would not go unpunished, he adds, "You shall give birth with pain and anguish."
294 Since Eve was comforted and assured by this word, she received certain hope of blessedness, since the holy seed was also promised, and the blessing was left to them that they should bear and multiply: which blessing God did not revoke, even though He may have retracted it a little by adding pains to it, which would not have been in the perfect and uncorrupted nature.
295 Hence it has come about that the holy women at all times have considered childbearing to be a great sign of divine grace; and Rachel is thus impatient with her husband, since she says Gen. 30:1: "Produce children for me; if not, I will die." For she indicates that she must die of sorrow, seeing that barrenness is a sign of divine wrath. And in the 127th Psalm, v. 3, the children are gloriously praised: "Behold, children are a gift of the Lord, and the fruit of the womb is a gift," that is, the Lord's gift and gift. Such is a glorious name, that children are gifts of God.
For this reason, 1 Sam. 1, 10, Hannah laments so miserably; and Elizabeth, John's old mother, leaps for joy and boasts Luc. 1, 25: "The Lord has taken my shame away from me. Therefore, barrenness was considered a sign of wrath, but fruitfulness was considered a sign of grace at the time when the world was still more pious.
But since the marriage state has fallen into abuse and fornication has become more and more prevalent, what was left of this blessing has been obscured from year to year, even among the Jews; as even today one finds many such misers who consider many children not as a blessing, but as God's punishment and misfortune.
The holy women, however, have always considered this gift, if they have been fertile, as a great honor; just as, on the other hand, they have considered barrenness as a sign of wrath.
nes, shame and disgrace. That it is no doubt, this challenge, that she saw and found out that she was barren, will have almost worn out poor Sarah, that she will often have had to comfort Abraham. So the female gender is condemned by this painful punishment, but therefore the blessing is not completely canceled.
299 Although women's limbs are condemned to punishment, they are not condemned to infertility. And this is also done in the circumcision of males. For this purpose, males and infants are required, and by circumcision of the foreskin they are told that their birth is condemned and full of sin: and yet this consolation is found: "I will be your God.
Thus God presses and strangles His church according to the flesh with the cross, and yet makes it righteous and blessed according to the spirit through faith; so that promise is set for punishment, and comfort for terror, so that godly and pious people may know how to comfort one another in trouble and misfortune.
The holy fathers, however, saw what misfortune and misery had befallen the entire human race because of sin; therefore they humbled themselves, and they conscripted and forced the lust of their flesh, and then they consoled themselves with the kindness and grace of God, that even in wrath and punishment He had left a blessing after Him. This much is said of the fact that circumcision was imposed only on the male seed.
302) But that God means to circumcise the foreskin in the flesh, and to let such a law pass over this lewd member, as we call it, which belongs to the discipline and increase of the whole human race, and does not rather mean to cut off either a piece of the ear, or of the lips, or of the hair, or of the beard, which are honest members, and of which one is not ashamed before men: of this Peter Lombardus disputes, namely,
that God wanted to indicate that more abuse and disobedience would be committed with this limb than with the others. But how this is interpreted, others may judge.
For the origin of all sins is that the hearts are full of ungodly thoughts and unbelief, therefore not only this, but all the other members of the body are abused: and if one wants to compare one with the other diligently, will one not have to say that with the tongue many more sins are committed, and the eyes and ears awaken many more disorderly lusts?
This is why this cause is better: this member is a member of the discipline and increase of all flesh and was created for the sole purpose of producing children; therefore God takes hold of it and calls it to be circumcised, so that He may show us and keep before our eyes the original sin that is innate in us and grows up with us, and not the common or real sin.
This is the reason why the male is condemned in this limb, because it is called a male; and yet this is not a true condemnation, but rather a threat and sign of wrath. For since it can be seen as if God condemns the whole member, he still preserves its use. Such a cause is brought about by history and is consistent with other works of God. For just as he condemns childbearing and pronounces it blessed; just as he kills and gives life; just as he threatens and promises at the same time: so he condemns the male member and at the same time preserves it through circumcision. For in his counsel and works he is marvelous.
The mystery of the incarnation of the Son of God is also revealed. For the sake of the only virgin Mary, from whom Christ was to be born, God spares the entire female gender and requires only the males for circumcision. For if there should yet come a woman who would give birth without a man, for the sake of this God spares the entire female gender, and places this law, which is foolish in the eyes of reason, on men alone.
307. so circumcision is such a
sign, in which God exemplified the whole theology, namely, sin and grace in the male and female sex. For circumcision of such a secret and dishonest member not only reminds us of sin, that we are by nature children of wrath, and have sin born with us, but there is also grace in the fact that not the whole member, but only a small part of it is shortened and circumcised, and childbearing, necessary for the church and the police, is preserved and left as a blessing.
308 So also in the female gender, to whom circumcision is not imposed, is a sign of grace. For it is signified that he shall be born of a woman, by whom circumcision shall be abolished, and we shall be saved from sin and death. The Jews understand none of these mysteries, but we must diligently search them out and know them.
Of the third part, this is the question: Why did God want the infants to be circumcised on the eighth day? And Peter Lombard and the scholastics also deal with such a question with great diligence, as they make themselves believe. But I think that such a question should be cut short. For what is it to me why God willed it thus, since we have enough to know that he willed it thus? For one should neither inquire nor ask about the causes of God's will, just as one should not inquire about the causes of His wisdom, omnipotence and goodness. For all such things are inscrutable and incomprehensible, and it behooves us human beings not to ask why God creates this or that, but to be obedient to him in what he commands us.
This is the simple and right answer to the question, which we can use against the rebellious spirits, and who presume greatly on their wisdom. And yet, without danger of faith, one can ponder such a thing, rhyming with such and such a question, and perhaps find a cause that can be useful either to teach oneself and others or to comfort.
311 Now, however, above all else we are to
to take it as certain and conclude that because of this law of circumcision on the eighth day, the infants who die before it are not condemned. For they have not sinned against this law, neither have the women, who, though not circumcised, have been a part of the people of God.
312 Peter Lombard and other teachers argue that such children are damned, but we have here a clear text, on which we can certainly rely, that God does not condemn the uncircumcised children, nor those who are circumcised after the eighth day. But if one includes the original sin of the little children, it is a different question. But here we ask of circumcision, that this child's soul, which is not circumcised in the foreskin of his flesh on the eighth day, shall be cut off from among the people of God.
313. Such a threat shall not be stretched or extended further than God Himself has stretched it. Now from this law, which speaks of the children who are not circumcised after the eighth day, it follows very well that those who do not reach the eighth day are not therefore condemned.
(314) And we know this rule, that what is well and favorably meant is to be extended and enlarged; but what is said too harshly and severely is to be retracted. We do this in this matter for the glory of God, for His nature is to forgive and to be merciful, so we do not conclude that He is so harsh and merciless toward the children of His people whom death has overtaken that they could not have obtained such a covenant. For he wants all men to be saved, 1 Tim. 2, 4.
(315) With this, those teachers who pretend that such children are condemned are to be met and the promises of God are to be extended to the utmost, but wrath and severity are to be retracted. For if this rule applies in outward life and worldly dealings, from which it is also taken, how much more shall it have force and apply here? "If you," says Christ Luc. 11:13, "who are evil, are able to give good gifts to your children, how much more shall the Father in
Heaven give the Holy Spirit to those who ask Him?"
316. date Let us not dispute about the children who are not circumcised before the eighth day, but entrust them to God's divine goodness and grace. But let us dispute about things that are not uncertain, inexperienced, and unconscious to us, but are revealed and commanded to us in God's Word. What God does with others, we should not worry about; but we should hear Christ, as God the Father commands us from heaven, Matth. 17, 5. and let the mysteries of the divine majesty, which God has not revealed to us in His word, pass by and not try ourselves at them, so we will not run into them and be overthrown.
For this reason Jesus admonishes Sirach Cap. 3, 22: "Think not beyond your ability"; for to inquire into the divine majesty is not commanded of us, nor is it of any use to us. For "he who inquires into difficult things finds it too difficult," Proverbs 25:27. For God, as I have often said, is incomprehensible in His essence, and dwells in a light, 1 Timothy 6:16, where we cannot come even with thought; and one who wants to inquire into His judgments does nothing else but strive after impossible things.
318 Therefore, we should rest in God's word and keep quiet, hearing what He promises or threatens us. Mail can do this with benefit, as the 1st and 119th Psalms teach. But all the other things that are not revealed to us in the Word should simply be left aside, because they cannot be tried without danger and harm.
319. I gladly speak of this much and often, for it is a doctrine that is very necessary for the sake of original sin, for Satan's sake, and for the sake of nonsensical spirits. For if Adam had followed this rule, he would not have fallen into sin. But because he deviates from the word and commandment of God, which he had given him, and listens to the devil talking about the reasons why he is forbidden to touch the tree of the knowledge of good and evil, he is plunged into sin and death. For he should not have asked or thought about the cause of such a commandment; for
This is to judge the will of God, to search His ways, which are unsearchable, and to reach for His judgments, which are incomprehensible.
And I have no doubt that Lucifer will also have fallen into a similar sin, that he has wanted to inquire and know more than is due to him about the unknown God, that is, the God who has not been revealed through the Word; for what he is, what he does, what his will is, is not mine to know; but that is my business, that I know what he has commanded, what he has promised, and what he has threatened. Now if you diligently pursue such things, you will find God, yes, God Himself will draw you to Himself into His bosom: and if you fall out of it again, that is, if you will presume and presume to know anything about the things revealed in the Word, you will fall into the abyss of hell.
That is why that hermit said rightly: If you see a young monk going up to heaven, and now he wants to put one foot in heaven, withdraw him as soon as possible: for when he has put both feet in heaven, he will find and see that he has not gone to heaven, but to hell.
322 This is not meant in any other way than that we should restrain our pride and keep within the limits that God has set for us. For He did not want us to float in the air, but to walk on the earth; He also wanted us to learn His word diligently, and not to take thoughts of things that are too high for us. He willed that we should follow his word and commandment, and not ponder rashly why he had commanded this or that this way or that. And because Adam and Eve undertake to inquire such things, they are lost; for thereby they sit down in the place of God, the Creator, and forget that they are creatures and creatures of God. As Satan says to them in Genesis 3:5: "Then you will be like gods," and not creatures who have to worry about doing God's bidding; but you will be gods yourselves, judging God and doing other things that are proper to God alone.
323 O the unholy godhead, which Satan put on us through sin, and dealt with it alone, that we despised God's commandment and promises. Therefore this is the right and powerful original sin, if one wants to become gods, and we should fight and contend against such a plague all our lives, and say with St. Paul 1 Cor. 2, 2: "I know nothing but Christ crucified."
324 It may happen that some of you will read such disputations of the followers of Peter Lombardus, so learn this from me and do not follow these disputations, but remain with your churches in the promises and commandments of God, so that you do not become gods through Satan's poisonous promises: let God know what is good and what is evil, and you remain His humble creatures.
(325) Therefore, as far as the question of the infants who die before the eighth day is concerned, I know for certain that they are not condemned by this law of circumcision. But to this question, what God will do with them, I answer that I do not know. If they reached the eighth day and were not circumcised, they did not belong to the people of God; but if they die before the eighth day, such belongs to God's judgments, of which I know nothing, and which are far above me and too high for me, without only knowing that God is gracious and merciful. These good things he has made me know, for these he teaches in his word; but the other things he has not made me know.
Thus we remain on the road that God Himself has shown us through His commandments and promises. In this way it is impossible to err, since others who take this road and want to go straight to God in His divine and omnipotent being will be overthrown and oppressed, for it is not good, as Solomon says, to eat too much honey, Proverbs 25:27.
327 Therefore, this is the first answer to this question, why God wanted the children to be circumcised on the eighth day, namely, so that it would please Him.
thus pleased. After that, other credible causes can be indicated, which are without danger, namely, that God spared the infant's weakness, as it would have recently been harmed by the pain and labor in childbirth, so that it would not die.
With this, God's kindness and great mercy is also praised here, that He so warmly takes care of the little children and cares for them, that He does not burden them with circumcision until they have come to some strength and can endure it. So we have here also an example that the 30th Psalm v. 6. says: "He desires life"; item Ezk. 18, 23.: "God does not want the death of the sinner."
329 And although such a cause is made from history and the text itself, it serves to praise and extol God's grace and mercy for the preservation and increase of faith in the pious: just as this again, that in the flood and destruction of the Sodomites the little children also perish, serves to frighten the godless and impenitent.
330 The spiritual interpretation or cause, of which Peter Lombard and the other teachers say, is to suffer. For this reason, they say, circumcision is appointed for the eighth day, so that in the resurrection, which is signified by the eighth day, we may be fully circumcised and clean from all sin.
Not only do we not reject these thoughts, but we confirm them as Christian and masterly conceived. For according to the secret interpretation, the eighth day means the future life. For Christ lay in the grave for the Sabbath, that is, the whole seventh day, and rose again on the day following the Sabbath, which is the eighth day and the beginning of the new week, after which no day is counted. For Christ with his death ended the week of time, and on the eighth day entered into another life, in which no more days are numbered, but is one and the same eternal day and not night.
This is wisely, masterfully, and Christianly conceived, that the eighth day is an eternal day; for when Christ rises, he is no longer under days, moons, weeks, or any other reckoning of times, but in a new and eternal life, which beginning is seen and counted, but there is no end to it. And in the same life the right circumcision will be fulfilled. For then not only will the foreskin of the heart be circumcised, which is only done in faith, but the whole flesh and its whole being will be cleansed from all its infirmities, ignorance, lust, sin and filthiness, so that it will henceforth be an immortal flesh.
This secret interpretation is also a prophecy that after Christ's resurrection a spiritual, right and perfect circumcision will begin, which will be outside of all time in an eternal life; for in the holy Scriptures the seventh number of time signifies purpose and revelation; for when one has come to the seventh day, the number is repeated from the beginning.
For this reason those who wrote of the times and ages of the world divided it into seven ages, as into seven days, by which the week of this temporal life is closed. The first age is counted from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to Moses; the fourth, from Moses to David; the fifth, from David to Christ; the sixth, from Christ to the end of the world; the seventh age, they say, is that of the sleeping, perhaps following the example of Christ, who rested in the grave on the Sabbath. Every man may keep such divisions according to his own pleasure, for they are not to be accepted as articles of faith. The eighth age will be the resurrection to eternal life.
V. 12, 13: Every child that is eight days old you shall circumcise among your descendants. In like manner also shall all that are born of your household, or that are bought of all strangers, which are not of your seed. So shall my covenant be upon your flesh for an everlasting covenant.
This belongs almost to the fourth part of the commandment of circumcision, for we have divided this whole text into five parts above. But here God explains Himself and indicates which persons are to be circumcised, and makes three different kinds of males.
336 First, he calls the child born of Abraham's tribe, that is, born of Abraham's flesh, with the tribe of Abraham itself. Second, the babe of Abraham's seed and born in his house. Third, the male or female child not born in Abraham's house but bought into it.
Such a difference in the clear interpretation of the persons is a certain proof that circumcision does not concern all males. What kind of nonsense drives the Jews to pretend that the Gentiles must also be circumcised?
Secondly, this text shows that the ranks in this life are unequal and diverse. If one wants to reckon according to fortune and dignity, the status of a householder is much better than that of a servant, and that of a freeman much better than that of a serf. But since God commands that all of them be circumcised without distinction, and testifies by this circumcision that He wants to be their God, it follows that those who are distinguished in the world on the basis of class and are unequal to one another have the same honor and grace before God and are equal to one another.
339. Therefore we should not exalt ourselves above others, because we are above them with our status; but we should recognize that there are various graces, various and unequal statuses in this life, but that God is all Gods at the same time, whether they are servants or free, rich or poor, if they only keep the word and persevere in the faith.
340) This is a useful doctrine, from which it is proven that there are various classes in this life, and it also proves and explains God's mercy, who at the same time has mercy on all and does not reject anyone, whether he was born from Abraham himself or from Abraham's household, only that he also believes according to Abraham's example.
V. 14 And if a child be not circumcised in the foreskin of his flesh, his soul shall be cut off from among his people: because he hath not kept my covenant.
God adds this threat so that this sign of grace, which was not only considered small but also foolish, would not be despised. For however small and contemptible this ceremony may have been in appearance, it was nevertheless established for the salvation of many, not only of the circumcised, but also of those who would believe from among the Gentiles.
342. Further it is asked here: Whether this text is to be understood by the civil or spiritual extermination? And some say that Moses is speaking here of civil extermination, namely, that a child who is not circumcised should be excluded from the police and be set apart from the sacrifices, and have neither the laws nor the freedom of this people to enjoy. But this interpretation is wrong, and proves that such teachers never understood what God meant by circumcision.
343 Therefore these words are to be understood of spiritual extermination, which does not concern the Gentiles, as I have often said, for although the Gentiles are excluded from circumcision, they are not excluded from the blessing, if they believe with Abraham.
344. But over this faith the Jews also needed bodily circumcision, or, if they despised it, they were never God's people, and not only not in the community or police of this people, but also excluded from the blessing which the promised seed should bring to those who were circumcised. Heaven was closed to them, their sins were retained, and their reward was hell and eternal fire. This may be called being cut off from God's people.
345 And this judgment, as I also said above, does not apply to children who died before the eighth day. For even though they have original sin, the gracious and merciful Lord will not let them die before the eighth day.
God will find a way to deal with other sinners that will help them. But as far as this threat is concerned, they are free from it, because they have not sinned against the law of circumcision. The guilt of their birth or original sin remains with them, but not the guilt of circumcision.
346 This is also to be understood of children who have not been circumcised because of the negligence or disobedience and malice of their parents, or of those who still today among us do not want to be baptized; as there was a constant rumor about Pope Clement the Seventh that he had never been baptized. Such children should be entrusted to his goodness and grace, who will know how to deal with them according to his mercy. For what fault can these little children have in this law, which either die, or are neglected by ungodly parents? Therefore, let them be commanded to God in His goodness and let no one condemn them, as the scholastics condemned them. This is enough of the fifth part of this text. Now let us see what follows about Sarah.
Fifth part.
Of the promise made to Abraham concerning Isaac, and of the joy that Abraham had in it.
And God said again unto Abraham, Thou shalt no more call thy wife Sarai, but Sarah shall be her name. For I will bless her, and of her will I give thee a son: for I will bless her, and nations shall be of her, and kings over many nations.
347 We have now dealt with the commandment of circumcision, and have seen how God has so limited it that He has excluded from it not only the Gentiles, but the entire female gender, as well as the males who die before the eighth day. Therefore the Jews rage and cry in vain, claiming that circumcision is common to all peoples and to the Gentiles.
both of them and of the Jews. This is also the name of the member of the body that should be circumcised; therefore the priests of Baal circumcised and tore their bodies in vain, 1 Kings 18:28.
348 And such a law was taken away when Christ came. For circumcision was not given to be a perpetual law, but to keep Abraham's seed together by such a sign, until Christ should be born of him. Now that he is born, not only circumcision, but the whole law with all its ceremonies and services, has ceased.
What follows now belongs to the explanation of the promise of Christ, because it has become brighter and brighter. At first, Abraham had doubted that he would not have an heir, and he was suspicious that if he died without an heir, his servant from Damascus would claim the blessing. But then he was assured by God's word that an heir would be born from his womb. Since such a promise had been explained to him and made certain, he was challenged by Sarah's age and infertility. So he follows her advice and lies down with Hagar, his maid, and begets Ishmael from her, whom he completely believes to be the right heir of the blessing. But the pious spouses are now exposed to this error, for Abraham is promised a true heir from the old and barren womb of Sarah herself.
After some time the promise is passed on to Jacob and not to Esau, and since Jacob now has twelve heirs, the promise is given to Judah alone. Finally, David is named to be the heir of the promise, of whose house was the blessed Virgin Mary, the mother of Christ, who was the end of the law and circumcision.
351 Therefore the Jews, with their insisting and arguing, are judging that circumcision
eternally and shall pass through all nations. For a time it was needed as a visible sign for the children of God to see, for them to be found who would hear and worship God; as before, before circumcision came, instead of a sign for the Gentiles to gather, there were the sacrifices of the fathers.
Such signs, that God has revealed Himself to the world, are to be esteemed above all other miracles. For even the Gentiles heard God speak through His servants and instruments, and were saved when they believed the word. Therefore, the grace and mercy of God is greatly praised in that he did not let the human race go astray and stray in its thoughts, but presented public and visible signs to those who feared him, so that they could come together.
For this cause Abraham and all his posterity were circumcised, that the Gentiles also might be brought and obtain salvation: therefore we give thanks to a gracious God, that He hath thus manifested Himself at all times, and hath gathered Himself a church.
354 And all this also goes against the blindness and darkness of man's statutes; for reason seeks God through innumerable errors and thinks to find him in its ways and ways. Hence have come so many orders of monks, each of whom thought that he was closest to God. That is why so many services and works have come, which each one undertakes in vain. For God does not want us to lack and err in our thoughts, but He shows Himself to us not only in the invisible thoughts of our hearts, but also with such signs and images that can be seen, felt and grasped.
As in the New Testament, such signs are baptism, the key and the sacrament of the altar, and whoever uses them in faith does not believe in vain, nor lack God, but hears and finds Him with certainty.
356 Therefore we should learn such signs.
follow them and keep them with the highest diligence. God says 2 Mos. 20, 24. to Moses: "In which place I will establish the remembrance of my name, there I will come to you." That is why one looks in vain for other places, other services, statutes and precepts. For God cannot be found in them. But where he himself makes a memorial of his name, that is, where his word goes, he does not come with a curse but with a blessing.
This should be diligently impressed upon the people against the terrible ravages of Satan, who does not cease to seduce the world, and adorns himself in a divine and angelic guise, so that he may obscure us, or completely remove from our sight the most consoling and lovely signs of grace, so that God has revealed Himself to the human race.
Therefore, we should thank God from the bottom of our hearts that we can hear His word, see His signs and use them. But, unfortunately, they grow old by habit and also become disgusting, like a food that one eats every day. And we think much more of a black or white cap and such foolish works of men, devised and put on without God's word and commandment, than of such sure and undeceiving signs of God's eternal grace. Therefore, the world is worthy of being sunk deeper and deeper into error and danger for the sake of this greatest ingratitude. But now let us hear what God says about Sarah.
Just as God changed Abraham's name for the sake of the promise of blessing, so He also changed the name of Sarai. This name is derived from the word sarab, which means to rule, to struggle, to fight, to overcome and to conquer. From there also the name Israel comes, because Jacob had wrestled with God, Gen. 32, 28. Thus Sarah is called a fighter, fencer, woman or princess. The letter i, added at the end, is a possessive pronoun and means Sarai in Latin Domina mea, as the Italians say, Madonna Misersi, my wife. For the Hebrew word, of which Sarah is made, means to fight, therefore
it also means to rule, to overcome, to govern. Therefore, the name Sarah is such a word, as with us is the word woman, which means not only a woman, but also a housemother, who rules the house, food and servants.
(360) Just as God calls Abraham Father by a new name, so that he alone may possess such a name of fatherhood for the sake of blessing, so Sarah is called a woman and a ruler of the house, so that she alone may be a mother of many and innumerable generations in the Church.
So that with this name the unity of the church is praised. For God does not want to have many and diverse churches, therefore He brings all the churches together in such a way that they have one father in Abraham and one mother in Sarah; so that as there is one God, so also one church is gathered from many kings and peoples, whose father is Abraham and whose mother is Sarah.
So at the same time there was no church apart from Abraham's house, and yet in Abraham's house there was not only Isaac, but also Ishmael, yes, also servants bought from the Gentiles, yes, also women, virgins and wives, who all belonged to this church and were one of God's people with Abraham's seed.
Thus Christ says in the New Testament, Matth. 23, 8: "You shall not be called Rabbi, for One is your Master, who is in heaven. And Sanct Jacobus Cap. 3, 1. says: "Do not forbid anyone to be a teacher." For God does not want many masters or teachers and the church to be in many houses or families: not that there should not be many persons, for Christ had twelve apostles and there was a great company of prophets among the people of Israel, but that each one should not presume to make a church. So that such sayings are said against the heretics. As if Christ wanted to say: "Do not tear my church apart and do not make me a church; as Paul also says 1 Cor. 1, 10. ff: I will that as there is One God, One Christ, One Baptism, so also there be One Father Abraham and One Mother Sarah.
364. well, the promise, so here Sa-.
rah is immeasurable and inexpressible. We, however, who read such histories of the Old Testament with certain courage and carelessness, do not soon see what is particularly shining and important in them. Paul, however, has studied them diligently, which is why he excerpts this text in a very masterly way. "Abraham", he says Rom. 4, 19. f., "was not weak in faith, nor did he look at his own body, which was already dead, because he was almost a hundred years old, nor at the dead body of Sarah. For he did not doubt the promise of God through unbelief, but grew strong in faith, and gave glory to God, and knew in all certainty that what God promises, He can also do. That is why it is counted as righteousness for him. Now this is not written for his sake alone, that it is counted to him, but also for our sakes, to whom it shall be counted, if we believe on Him who raised our Lord Jesus from the dead" etc.
St. Paul takes into account the fact that the promise is still in the word alone, but the thing itself is not yet present anywhere. That is why these two pious husbands and wives were not a little concerned. For what could they have taken away from a dead body, which was also unfit for birth by age? For Sarah was like a dead corpse, from which no fruit nor inheritance was to be hoped.
For this reason, this history, among others, presents us with a likeness and image of the resurrection of the dead; since from a dead body comes not only a fruit, but also a male fruit, which is made a father of many nations, kings and peoples. Therefore, this is an excellent history, in which one should especially look at God's word, that God speaks so much and so kindly to Abraham that whoever reads it must almost forget the divine majesty and think of God as a guest or a common friend.
367 Furthermore, it should be noted that these promises, which the Lord makes to Abraham here, include and conclude the Lord Christ, even eternal life, whether or not they read as if they were saying
not from Christ, but from Isaac. Therefore Paul says to the Romans in v. 23, 24, that these things were not written for Abraham's sake, but for ours, who also like Abraham should believe. For the temporal promise is like a nut that closes in on itself and covers Christ and eternal life as a kernel. For this reason the shell or bark, in which the kernel is decided, is broken when Christ comes, that is, the temporal promise ceases and the spiritual takes its place.
Now Abraham saw not that these promises were fulfilled. He saw his son Isaac and the grandsons born of him, Esau and Jacob, but Sarah died before Jacob and Esau were born. But what is this, someone might say, compared to such glorious and magnificent promises, which were not made to Abraham and Sarah, but to their descendants?
Almost all of us have such thoughts, and such annoyance strikes the Jews most of all, who see only the shell, but the core, that is, Christ and eternal life, which is hidden in this shell or rind of the bodily promise of the land of Canaan and Abraham's lineage, they do not see.
The Holy Scripture shows clearly enough that the bodily and temporal promises include the eternal and spiritual ones. For we were not created like cows and donkeys, but were created for immortality and eternity. Therefore, when God speaks to us through the promises, he does not speak to us solely for our temporal needs, nor does he provide only for our belly, but he wants to preserve the soul so that it does not perish and give it eternal life.
Therefore the outward promises are like the shells around the nut, but the real core is Christ and eternal life. For God, who promises, does not speak to donkeys and oxen, as Paul says in 1 Corinthians 9:9, "Does God care for oxen?" but to the understanding creature, created in His image, so that it may live with Him forever.
The temporal promises are like nuts or apples to entice children, for by the temporal promises we are also enticed and provoked to love eternal things and to cherish and keep the hope of immortality within us. God does not give me bread and water so that I may eat and drink like a horse or a donkey, in whom there is no understanding, but so that I may recognize His goodness from such a bodily gift and take comfort from it in other needs as well. For if God does not give you more than a straw, he wants you to know that he is an eternal God of unspeakable goodness and grace. If you believe this, you have eternal life.
373. Even though Abraham did not see such promises during his life, he believed God; therefore he had eternal life and could not die, but is still alive. For he believed God, who promised him kings, nations, and a son who would be heir to the blessing. Therefore he closed his eyes, and with faith surrendered to those things that are dark and gloomy to reason, in which he found eternal light.
In this way, the promises should be expanded, so that although they speak only of temporal things, we nevertheless direct and point them to eternal life for the sake of the person who speaks them, for he is eternal and also attracts us to him with physical things, so that we should believe him. But he who believes God lives eternally, for he is not an ox or a donkey, but he understands, sees and recognizes that God is good. Such knowledge is eternal life.
But here we must still dispute a little with the Jews. They cannot deny that this temporal promise has already come to an end, for the husk has been loosened and broken, and the chaff or husks have been threshed out of the grain and wheat; as John the Baptist prophesied in his sermon that it would come to this, Matth. 3, 12. For the nut had to be broken and the kernel brought to light; and now fifteen hundred years have already passed, in which
at which time they had no king, nor any certain place. Their worship, however, after the temple was destroyed, was also completely abolished.
Now I ask them: What other signs do they have of this promise made to Sarah and Abraham? For the fact that the Jewish people have been completely destroyed, and that they are scattered throughout all the countries of the earth, does nothing for them; for God promises Abraham a kingdom here. Now we understand such a kingdom, in which is a people and regiment in a certain place and everything else that belongs to a people or order and regiment of a people. For a bunch of highwaymen cannot be called a kingdom, even if they raise up a head among themselves and keep themselves in a certain place. For in a kingdom, as in a man's body, there are various offices and services, all of which are directed to the end that a whole and healthy body may be prepared and ordered. But a body that is cut into pieces and torn, on which neither the hands, nor the eyes, nor the feet can do their work, is much more cheaply called a dead carrion than a body. So now the Jewish people is like a carrion, not a kingdom, as they must testify about themselves. For what did they have that could be compared to the people that existed before and after the Babylonian prison until the birth of Christ?
What shall we say to this? God does not lie, and His promises are true, certain and firm. They do not promise Abraham that any mob or despised multitude of people shall come out of him, but kings and nations. Where then has such a kingdom remained these fifteen hundred years? Where have their fathers' laws and order, their worship etc. remained? What are the Jews of this day but a body miserably torn and torn and scattered throughout the world? For they have no certain place, no offices, which are necessary for a regiment and police, but they are servants and feed themselves only with sins. So it follows that either God must lie in His promise, or the Jews must no longer be God's servants.
people, but are rejected by God and are outside the Church.
Therefore this promise confirms and assures our faith that we can be sure that after the Jews no longer have a kingdom and the shell is broken on the nut, Christ must necessarily be revealed and the multitude of the Gentiles must come in the place of the Jews.
For the promise made to Sarah cannot lie: "Kings and nations shall come out of you. Tell me now, where have the Jews had a united king or prince these fifteen hundred years?
Experience itself must testify to this, that they have often tried to help the people and the kingdom, but it has gone very badly for them. So they were supposed to have the land of Canaan in their possession. But because they came and were scattered throughout the world in the most miserable servitude, the work and the experience itself testify that they are no longer God's people nor Abraham's seed, to whom God promised kingdoms and also gave them until Christ's future.
381 That they are still stubbornly hoping for a kingdom and for the return of the land of Canaan is completely nonsensical and does not help them. First of all, they have no promise of it, so they hope in vain. Secondly, it is not possible that they should return to the land of Canaan, from which they have been exiled longer than they have lived there. But what kind of promise is this that remains unfulfilled much longer than it is fulfilled?
382 Because they are out of the land of Canaan, and yet keep the circumcision and the law, they also do evil. For they shall not use the law anywhere else but in the land of Canaan; therefore circumcision, as well as all the law, should not stand longer than the people and their descendants lasted, and they kept the possession of the land of Canaan.
383 Therefore, as I have said, this promise is part of it, so that our faith may be
and the stubborn and stiff-necked mind of the Jews is met and resisted. For this we say, that long ago, while their kingdom and police still stood, the promise was fulfilled, both of the bowl and of the nut, that is, the bodily and spiritual promise, which is wrapped up and included in the bodily. For out of Sarah's womb came not only kings, as David, Solomon etc., but also nations, as the Edomites and others, who are counted among Esau's family and descendants. This is the physical promise. The spiritual one is also fulfilled, since Christ was born of the Virgin Mary.
384 And this was the right time of blessing, when the mighty heroes of God lived, namely the apostles and those who followed them first. After that, the Gentiles were found, who were Abraham's descendants and lineage because of their faith in the blessed Seed, not a fleshly or natural lineage and people, but, as Paul calls it in Romans 11:17, grafted in.
The promise also points much more to the spiritual seed, that is, to the faithful, than to the fleshly or natural descendants. And Isaac himself, though born of Abraham's flesh and blood, was nevertheless a son of promise, because he was not born carnally or naturally, after both Abraham's and Sarah's bodies were unable to bear and had died. And as we rightly call him a son of faith, not of the flesh (for if you look at the flesh, Abraham and Sarah are like two dead corpses, and yet they beget and give birth, not of the strength and capacity of their dead bodies, but of faith): so all those who believe according to Abraham's example are Abraham's seed and partakers of the blessing, whether Gentiles or Jews, circumcised or uncircumcised. This is the apostolic interpretation, which caused much envy and hatred at the time when the Jewish people still existed, because it made the Gentiles equal to the Jews, as Paul calls them Eph. 2, 19. 20, citizens with the apostles and prophets.
But nowadays, after the Jews are no longer one people and are miserably scattered all over the world, it does not seem that this interpretation is so important. So we know that the promise is fulfilled. For everywhere where Christ, the Son given, reigns, there is the Church, there are kings and nations born of the faith of Abraham, who have the promise and believe. But the descendants of Abraham according to the flesh, after they did not want to accept the promised Christ, are rejected according to the prophecy of Moses and the other prophets; as Hosea Cap. 2, 23: "I will say to that which was not my people, Thou art my people"; and Moses in the 5th book Cap. 32, 21: "I will provoke them again against that which is not a people"; likewise Christ's Matthaei Cap. 21, 43.: "The kingdom of God will be taken from you and given to the Gentiles who bear its fruits."
The same thing has happened to the papists in our time. They rejected the doctrine, did not want to be teachers or bishops, but wanted to be mighty and princes of the world: therefore God rejected them. He raised us up out of the dust and mire and set us beside the princes of His people, Ps. 113:7, 8, so that through our preaching ministry Germany would join God's kingdom and come to the right knowledge of God. For God has no regard for the world's pride and splendor. If those who are anointed and called to the preaching ministry do not want to teach, then those who are not anointed must be teachers and preachers. So they keep the name and leave the deed to us. This grieves them, they become impatient about it, and complain that it disturbs and shatters the peace and unity that should be in the church.
So did the Jews. That is why God scattered them and the Church remained among the Gentiles. So, after the pope, cardinals, bishops, abbots, monks and the great doctors are rejected, the church remains with the poor and despised little group of believers; as the prophet Hosea Cap. 4, 6. said: "You reject God's word, therefore I will also reject you,
that you shall not be my priest." For God does not complain about wealth or honor, but about knowledge; as He also says in another place, Hos. 6:6: "I delight in the knowledge of God and not in burnt offerings. He wants the people to be taught so that they may know him and thus come to eternal life. If, for this reason, we were to remain silent in favor of the Popes, God would much sooner raise up wood and stones before He would allow there to be no true knowledge of God and, consequently, no Church in the world.
V. 17 Then Abraham fell on his face, and laughed, and said in his heart, Shall a child be born to me an hundred years old, and shall Sarah bear ninety years old?
This is a lovely and joyful text and holds up to us an excellent example of faith. Therefore, I will not be able to deal with it according to need, and as it would be well worth it, and I think that Christ saw and pointed to this text, when he says Joh. 8, 56: "Abraham saw my day, and rejoiced.
For though Abraham did not doubt the promise until now, he was mistaken about the person. For he did not think that Sarah would still give birth, but that the promise would fall on Ishmael. But here the circle is completely closed, and Abraham sees that a true heir is to be born to him from Sarah. Therefore he leaps out with joy in the most beautiful and perfect faith, falls down on his face, laughs and says with great amazement: "Shall a son be born to me, who am now a hundred years old, and from Sarah to boot?"
These are by no means the words of one who doubts, but one who is amazed and leaps for joy; just as laughter is a sign of exuberant joy in the heart. Therefore, these things cannot be adequately described in words, but must be spiritually experienced. For just as the sadness of a sorrowful and anxious heart cannot be described with any
words, so this joy and rejoicing in the spirit is also quite inexpressible.
For here Abraham leaves out of his eyes and his heart the son Ishmael, whom he had held so tenderly and lovingly, as if the hope of blessing stood on him. He forgets his dead body and his old Sarah, who now walked every day on the pit, and sees certainly that he shall still have an heir from her. Therefore he laughs and rejoices, and afterwards, out of the same laughter and inexpressible spiritual joy, a name is given to the child and he is called Isaac, for the eternal memory and sign of such a beautiful, constant and certain faith, from which the holy man, since such a word is hardly spoken by God, becomes so full of great joy. The fact that he falls to the earth and laughs is also, as Christ interprets it, a gift of the heart that overflows with joy and rejoicing, so that he is now certain that he is the father and Sarah the mother of the Lord Christ, the Son of God, through whom salvation and blessing shall come to the whole human race.
Therefore he does not fall down in terror, nor does he laugh as if he doubts the promise, but out of great joy and rejoicing. Below in chapter 45, v. 26 ff., when Jacob is told that his son Joseph is still alive and in Egypt, the text says that he acted like one who wakes up from a deep sleep, thought much differently, and did not believe his sons who told him this; therefore he did not give any signs of joy: but when he saw the chariots and gifts that Joseph, his son, had sent him, his spirit first came alive.
For such great and sudden excitations, whether they come from joy or sadness, cause a heart to freeze and know nothing of itself; as one reads in the histories that some have died from sudden and unforeseen joy. So Abraham is also full of joy that he falls to the earth, laughs and thanks God for such a great and unexpected blessing.
wonder at this and have joy and rejoicing?
But when we read such histories, we should be ashamed in our hearts that such earnestness and zeal of the Spirit is not felt in us, who, as I also said above, are either equal to Abraham or even superior to him as far as the gifts of God are concerned; for we also have God who speaks to us in His word, in baptism, and in the evening meal.
But what is it when he speaks to us? Does he frighten us, does he threaten us with it, or does he accuse us? O no! but this voice goes for and for in the church: "Be of good cheer, my son, your sins are forgiven you," Matth. 9, 2. I will be merciful to you for the sake of my Son, and you shall be an heir of eternal life etc.
397. But regardless of the fact that we have God's word so abundantly, our hearts are harder than an anvil, and receive the word without any fruit, like a stony land that does not have sap, nor does it take root, Luc. 8:6, since the holy patriarchs marveled at the unspeakable goodness of God. And though I feel such hardness of heart in myself and am an enemy to it, I also pray against it every day. For, as Isaiah Cap. 6, v. 10, Jeremiah Cap. 5, 3, 21 say, it is a people of a sluggish heart who have sleepy eyes. Thus, after being so abundantly showered with God's word, we also feel heavy ears, hearts and eyes so full of sleep.
This is not the fault of God, who speaks kindly to us and, as St. Paul says in Titus 3:4, in all godliness. He gives us the ministry of preaching, gives us his sacraments for the pledges of eternal grace; but we have sleepy eyes and deaf ears, and despise all this as common and small things; and what is still more abominable, we let ourselves be more concerned with the decrees of the popes and the statutes of men.
Therefore, we should ask God to give us a joyful heart in addition to His so joyful promises, so that we may also rejoice and be glad with Saint Abraham, because we are God's people. But, alas, you poor, sorrowful, and deprived
flesh of the flesh! How you dampen our spirit and prevent us from all laughter and joy! But if our flesh did not hinder us and we were true Christians, we would be able to sing nothing else all our lives, but vain "My soul exalts the Lord"; vain "Give thanks to the Lord, for he is kind, and his goodness endures forever"; vain "Glory to God in the highest"; vain "Holy, Holy, Holy".
400 And I think it is true that the holy patriarch froze with such great joy and was, as it were, enraptured, but then wept with joy until he finally came to himself again and laughed, when he became satisfied in his heart and felt such joy, which feeling is a piece and foretaste of eternal life.
401 Thus, when Hezekiah the king heard from the prophet that he would live longer and that his sickness would be helped, he marveled at such a work of God and talked with himself, saying, "What sign is this that I should go up to the house of the Lord? 2 Kings 20:8, for he had never had such help and health. So Abraham also speaks to himself: What do I hear? Shall Sarah bear me a son? etc. But no one can experience such joy of the Spirit except through faith.
402. Now I have also indicated above that one should pay attention to the fact that nothing of such promises has yet been fulfilled. For Abraham and Sarah have the word, they hear it, but they do not yet have the thing, and yet they believe. Sarah herself has not seen any offspring except Isaac, but Abraham has seen only the two sons of Isaac, Jacob and Esau. Therefore this bodily promise, as much as it is, points to the spiritual promise of eternal life. For God makes no promise to the dead, because they do not believe and are not even able to believe. But the Promised One is eternal, and whoever believes in Him will also live eternally in his faith in Him. So the bodily promises fast and close, if they are not made through our works, or not, as in the law, with the help of our faith.
dinguug happen, also in itself the promise of eternal life.
The other promises, however, which are not made in vain and by grace, but on condition of our obedience, works and merit, such as the one God makes to the people of the land of Canaan, that they may possess it if they keep the Law of Moses, are only temporal promises; for they involve our works, and if they are to be obtained, God must give them patience, so that they may be expected.
404 These are not the promises that God makes to us by grace and free of charge, which are based solely on God's mercy, in which God alone wants to do and work, and requires nothing from us but faith. Such things, though they may be bodily, nevertheless include in them that eternal blessedness which God wants to give us, not because of our merits and works, but out of His grace, which alone faith sees and grasps. "But now," says the prophet Habakkuk Cap. 2, v. 4, "the righteous man of his faith shall live."
405 Paul makes such a distinction of promises in Romans 4:5, when he says that to him who does not work but believes, his faith is counted for righteousness. Abraham received promises of grace in the flesh, but he did not look to the temporal and physical alone. For he died, never having received such promises, but having regarded them as remote; as the epistle to the Hebrews says, Cap. 11:10: "He waited for a city that had a foundation, whose builder and maker is God."
V. 18. And Abraham said unto God, Oh that Ishmael should live before thee!
God promised Abraham a son from the old Sarah, and also added this promise that He would bless Sarah so that kings and nations would come from her. When Abraham hears this, he receives many more and greater things than he could ever have asked from God. Therefore he says here, "Oh, that Ishmael should live before you," as if to say, "Oh, Lord, why do you promise me such great things that I could never have asked for?
For I had been content, and thought that grace and blessing would have been sufficient for me, if Ishmael had lived before you. Since you want to give me a proper heir and son from my Sarah, let this son of mine, Ishmael, also enjoy something and do not reject him. From this it appears that Ishmael was a dear son to Abraham, because he cared for him and prayed for him so diligently.
Sixth part.
From the promise of Ishmael; from the conversation of God with Abraham,
and how Abraham circumcised himself and his own.
Then God said, "Yes, Sarah, your wife shall bear you a son, and you shall call his name Isaac, for with him I will establish my everlasting covenant, and with his seed after him. For Ishmael also have I heard thee. Behold, I have blessed him, and will make him fruitful and multiply him almost greatly. He shall beget twelve princes, and I will make him a great nation. But I will establish my covenant with Isaac, whom Sarah shall bear to thee at this time in the next year. And he ceased speaking with him. And God departed from Abraham.
I remind you often and gladly that such histories should be held in high esteem and value not only because they speak of excellent things, but also because they are God's word and God speaks so kindly and often to the holy patriarch. Now we see from this that God always gives more than we can ask or understand. Therefore, we should learn that those who want to pray properly should get into the habit of asking joyfully and confidently, and not let the greatness of the things they ask for or the unworthiness of their prayer deter them.
408 We know what Paul says to the Ephesians Cap. 3, v. 20: "He who is able to do exceedingly abundantly above all that we ask or
understand." That therefore the right title and name of God is that he is a hearer of prayer. But our title and name, which we ask, is this, that we do not know how or what we ask, Matth. 20, 22. For our hearts are much too weak to be able to grasp or understand such a great thing; but rather we worry about at what time, in what place and by what means God will hear us. We imagine such things so narrowly and briefly that we always have to struggle with our unbelief.
Therefore, we must learn to bring together these two, which are not at all consistent with each other nor comparable, namely, the measured and the unmeasured or unfinished. Our sorrowful prayers, sighs and desires are measured and have their goal; but they are far too small and narrow compared to the immense and exuberant retribution of God, which He wants to show us for and for.
And that I say nothing of us, Abraham never understood and much less could desire or think of such a rich promise. He sighs out of great desire for an heir, and is content that an Ishmael be born to him from the maid, and considers this a convenient and the only means for the blessing of his descendants. God, however, finds another means, which is much more pleasant to him and of which he is less concerned, and gives him a son not only from his flesh, but also from his old, barren and dead Sarah, to whom it would have been impossible to become fertile and conceive because of her old age. Now he does not let this be enough, but adds to this promise another one of forgiveness of sins and eternal life. How could Abraham have thought of this, or how could he have asked for it?
Therefore we are poor and weak people, and our hearts do not understand the abundant grace and mercy of God. That is why we whimper and complain when we feel that in one place the Turk is attacking us, in another place the enmity of the pope, and such a thirst for our blood that cannot be quenched nor satisfied. Item, if we mean the Sa-
tan's rage, fury and malice, which aims at nothing else than to destroy the church, to devastate it and to devour us. So that both our need, which is great, and the help and good we ask for, which is also great, frighten us.
412 For thus we think: What shall we wretched men do, who have lived in all our sins against the first and the other table? Shall we sinners, who will soon come to an end, Ps. 104, 29, and be no more on earth, go before the eternal and almighty God, who is without end, Ps. 102, 28, and ask that he will relieve and help us in such distress?
413 In truth, all our hearts are of this mind, and yet we should learn that even in the deepest distresses, when there seems to be neither help nor salvation, we should ask and hope for that which goes against all hope and seems impossible. For this reason, these examples of the holy patriarchs are held up to us, in which we see that they also had to deal with many sorrows and temptations, and yet they received more good than they could understand or ask from God.
414. For we have such a God who is able to give us over all that we understand or ask. Even though we do not know what or how to ask, the Spirit of God, who dwells in the hearts of believers, groans for us and represents us with inexpressible groaning, Rom. 8:26, and also obtains inexpressible and incomprehensible things.
Such teaching is useful. For even though we begin to believe and pray, our hearts are still deterred, and are offended by the greatness of the things we ask for, as well as by the person of the one who is to hear and answer, namely God. Therefore, we should let such stories awaken our hearts and encourage us to open our mouths to God and pray confidently, and not let ourselves be deterred by the fact that we, who are nothing, come before Him who is everything.
416. Jacob and John also pray that one may sit on the left hand of the Lord Christ, and the other on the right hand; but Christ
says to them: "You do not know what you are asking", Matth. 20, 21. 22. And yet their prayer, how foolish it is, will be heard, but much in a different way than they had meant. For they do not sit on the left or right in a worldly kingdom, but they will be princes and judges on the last day of the whole earth.
417 If we therefore want to show thoroughly what our prayer is, it will be found that in truth it is nothing else than the stammering of a child standing before the table asking for bread or meat. For we do not know what to ask. But the things and goods for which we ask are beyond our reason and understanding, and he who gives them is much greater; so also the goods and gifts are greater than we can grasp with our narrow hearts. We read a very beautiful example of this in Monica, St. Augustine's mother, who asked for her son, and desired nothing else from God, but that he might be rid of the Manichaean nonsensical heresy and be baptized. And in the meantime, as a careful mother, she thought of a young maiden that she wanted to trust him, if she could set him right in such a way. But the more diligently she asked, the more stiff-necked and stubborn in his behavior the son remained, and as it could be seen, her prayer became a sin to her. But when the time came that God would hear her fervent and long prayer (for God is wont to forgive with help), Augustine was not only converted and baptized, but gave himself entirely to theology, and became such a teacher that to this day shines in the Church, teaching and instructing her.
Monica had never asked for such things, but wanted to be satisfied if her son would be freed from his error and become a Christian. But God wants to give us much more and greater things than we can ask for, only that we do not grow tired of praying.
419 For prayer is not, as inexperienced and crude people think, a small work, but holy men, who have been experienced in spiritual things, have said that no work can be compared to prayer. For praying
does not mean reading a number of psalms, or shouting and screaming in church, as the monks do, but having serious thoughts, so that the heart may be brought together and compare the person of the one who prays and the one who hears: and also thus conclude with certainty that although we are poor sinners, we nevertheless have a gracious God who will have mercy on us, relieve the punishment, and hear our prayer.
And although such hearts as are instructed and assured by God's Spirit and Word can certainly conclude this, it is also entirely true that no one is of such a bold mind that he should dare to ask such of God as he has decided to give: but that he who gives is too great, and we who ask are unworthy, such hinders our prayer that we do not actually know what we are asking.
421 The request for daily bread is almost considered the least of the other requests in the Lord's Prayer, but if we knew what a great request it was, no one would dare open his mouth and say it. But Christ understood it when he said Luc. 12, 32: "Fear not, O little host, for it is your Father's good pleasure to give you the kingdom," as if to say: "Fear not, nor care for this life as the Gentiles do; for it is your Father's good pleasure to give you, not a temporal, but an eternal kingdom. Therefore seek the kingdom of heaven and how you may overcome death and sin. These are necessary and important things, and well worth asking your heavenly Father for and expecting them from him.
In this way, Christ also indicates that no one understands what he is asking, and that God does not want to give us only the little that we ask for, but that it is his desire and will to give us much greater and richer gifts than we ask for. In this we are helped by the Holy Spirit, who makes for us such groanings as we cannot comprehend, much less utter.
423 Therefore, we should not despair at all in the wrath of the devil and the world,
Our churches pray against it and are satisfied even with a small and insignificant gift. And I hope that God will not only hear our small and fainthearted prayer and protect and preserve us in this doctrine, but will also continue to bring and plant it from us, and thereby perform miracles, so that the papists, as great as they now boast and insist, must perish. Thus the prayer of the church will also destroy the Turk, and we will experience that much greater good will be shown to us than we have been able to ask of him, or even understand.
424 I say all this to awaken you and myself, so that we may not despair of our unworthiness or of God's majesty, whom we address in our prayers, or that the things we ask of Him, or, as I may say, we do not understand when we ask, are too great. As Abraham indeed received more than he asked, as an example to us, that we should not desist from prayer, or think it to be without profit and fruit. For God sees into the innermost parts of the heart and understands the inexpressible groaning that is within us and yet is not understood by us, who are like children who stammer before the table.
425 But this promise, which was made to Ishmael, was undoubtedly increased by the Saracens, who insisted on it through their teachers against Moses and the prophets. For it was fulfilled in time and soon, and was not delayed as long as that which happened to Isaac. And while it is generally promised to Sarah that kings shall come out of her, here twelve kings are expressly mentioned.
426 But Isaac surpasses them all in that the covenant of the Lord remains with him, and although the Ishmaelites are excluded from it, they are not therefore excluded from the grace and promise of the
Blessedness. For this alone is to be done, that a certain cord, friendship or lineage be appointed and ordered, in which the church is to be found and from which Christ is to be born in his time. From this cord alone Ishmael is cut off and left alone with the house of Abraham and Isaac.
Therefore this alone is a temporal exclusion and separation, that one should not seek the church in the house of Ishmael or the children of Keturah, but by the line and cord of Isaac; just as to us Gentiles God's word and promises have not come to pass, and Christ has not been born of our blood, and yet we, if we believe in Christ, are not excluded from the church and promises of eternal life.
Only that we do not boast of our wisdom, but find ourselves where God intended the church to be for a certain time: there we will find the cornerstone that unites Jews and Gentiles. Therefore, there is no doubt that the religion and the knowledge of God remained with several descendants of Ishmael, such as the priest Midian, item, Potiphar the Egyptian, who were great people, but so if they joined Isaac's church in faith.
At this time, the descendants of Ishmael are mixed with the Turks and have fallen into the terrible darkness and blasphemy of Mahomet, as have the Jews. Therefore, there is nothing to be found in them at this time that can be compared to this promise.
430 But here we find something worth asking, namely: Why does God in this text apparently distinguish one covenant from the other? For the text says of a twofold covenant: the first is the covenant of circumcision, to which also Ishmael comes, yes, also the servants who were born in Abraham's house or were bought into it. Therefore also Ishmael's descendants, who took and filled almost all the Orient and all three parts of Arabia, the happy, rocky and desolate, kept the circumcision and all rejoiced and glorified the name of their father Abraham.
The other covenant is the one that God makes here with Isaac, from which Ishmael is clearly excluded. Therefore, this text is clear evidence that after the covenant of circumcision, there is another covenant that belongs only to Isaac and not, like the covenant of circumcision, to Ishmael.
432 What kind of covenant must this be? Nothing else, really, but the promise of Christ, which Abraham understood very well. And this is what I have often said, namely, that God always mixes in the physical promises and includes the spiritual and eternal ones. The physical covenant has a name, namely, that all Abraham's descendants should be circumcised; but this other covenant has no name, nor is it marked by any special work, and yet it is a spiritual covenant of Christ, the future Savior.
433 Thus this text clearly convinces the Jews of the twofold covenant: the covenant of circumcision, of which they think so great, is only a covenant of the law and temporal, which Isaac alone does not enjoy, but also Ishmael with his descendants; but the other covenant, of which God sets apart Ishmael and establishes with Isaac alone, is spiritual and eternal. The covenant of circumcision is given to our work before the Law of Moses and ordained for a certain people, in a certain land and for a certain time, namely, as long as Abraham's descendants shall be. But Isaac's covenant is not given to our work, but comes to us freely, without name and without time, and yet from Isaac's seed, lest anyone should wait for the blessing from another generation and people.
434 Therefore from this text the holy prophets took their preaching of the kingdom of Christ, which, as they saw, was turned away and alienated from the house of Ishmael, who was a fellow member of the circumcision. And against such a rich treasure they freely rejected circumcision and the law, as not being sufficient unto salvation: but have added all things unto the Son of God.
God, who was to be born of Isaac's house.
435 So this text belongs to the promise of Christ, which is above all the desires and requests of Abraham. And the Jews do evil, because they cling to the covenant of circumcision alone, and do not much rather accept the other covenant, and so are like the Ishmaelites, or even worse. For these have not sought salvation through circumcision, as the Jews do, but through the promise of Christ, which they have accepted with faith. For this is certain, that they which have received circumcision with faith in Christ are saved.
436 Here one should also notice the word moed, which we have otherwise Germanized, pen, for which the Latin translation has, Tabernaculum testimonii, that is, the hut of testimony; but here it means a certain and appointed time; as also Gen. 1, 14. is said of the sun and moon, "they shall give", lemoadim, "certain times". Because the moon has a certain time, in which it goes out, its light increases and decreases, it is a very convenient sign of the time.
437. moed is also the name of a certain and special place, where the tabernacle of the congregation was erected, and where God commanded that he should be remembered, that is, that his word should be preached, and that he should be served, Ex. 33, 7. for the memory of God is nothing other than the preaching of God; to this he wants us men to diligently look and give heed; as Christ Luc. 22, 19. says: "This do in remembrance of me. For where God has His teachers who preach about Him, He wants to be found, heard and blessed.
For this reason God commands this, so that the Jews will not stray from time to time into various idolatries and worship: He does not want people to gather under every tree, but He wants them to gather there, where He has set up the tabernacle of His name. Such is called moed, a certain and definite place, as we call it in German, a Stift. So, where Ps. 74, 8. says: Delea
mus omnes dies festos de terra: "They burn all the houses of God in the land", is in Hebrew: "We will burn all the moed of the earth"; and means not only festivals and full moons, but also synagogues and schools, where people come together. For it was commanded in the law that in all the cities the Levites should read and teach on certain days, and the same places where such reading and teaching took place were called moadim. A special place was appointed for sacrifices in Jerusalem, where they not only taught but also sacrificed. In the same 47th Psalm there is also v. 4: (Gloriati sunt, qui te oderunt, in medio solennitatis tuae, where one should read: "Your enemies roar in your houses", where your word is taught: but here moed means a certain and certain time.
V. 22. And he stopped talking to him. And God departed from Abraham.
439. Moses added this as a conclusion to this history, which he wants to praise us with, because there was such a long conversation with Abraham. For this is the noblest thing when God speaks; the next, but very far from it, is when we do everything as He has commanded us in His Word.
440] But this decision indicates that God lowered Himself in a visible form when He had such a conversation with Abraham. This is what He most commonly does, that He speaks through the patriarchs and those who are in the public preaching ministry; moreover, He is wont to appear in sleep, as He did at Bethel and Ai; at times also in a face, when a man is enraptured, and He lets himself think that He is outside of his body, as above Cap. 15, 5. Abraham happened when God led him out and told him to count the stars. But here he appeared in a visible form and spoke to Abraham in his own person, not through a man or an angel.
441. and is this the reason that the Scripture gives this honor to Abraham and calls him God's friend and beloved in Isaiah Cap. 41, 8, as also Christ Matth.
12, 50. He does not call his apostles servants, but friends. Now it is a great and glorious thing that we have God who speaks and deals with us.
442. And we also have such a gift. For even though God does not appear to us in a special form, as he did to Abraham, it is still a common and very friendly and delightful appearance that he offers himself to us and shows himself to us in the Word, in the use of the keys, in baptism and the sacrament of the altar. But we are concerned about it, as it is said in Proverbs: What is too mean, is despised; item: What is seen before one's eyes, one does not praise; and Solomon Proverbs 20:14: "Evil, evil, one speaks when one has it; but when it is gone, one praises it."
For there is no one among us who would not have heartfelt desire and love to see Moses, David, or even Augustine, Ambrose, and such excellent people; but if they were still around and had been with us for a year or two, they would certainly be despised by us; indeed, if even angels had been with us, the same thing would happen to them, not because their clarity and glory would be diminished among us, but because we are naturally inclined to disgust and contempt. For this reason we could boast as much as the patriarch Abraham; indeed, if Abraham had experienced and seen God acting so kindly toward us, dealing and speaking with us every day in the ministry of preaching, baptism and the Lord's supper, he would have marveled and rejoiced to death at it.
The monks boast much of the legends of their fathers, as of St. Benedict, St. Bernard 2c, but truly, to say in general, God goes about and speaks much more kindly to every Christian than they can boast of their fathers; indeed, if it were in my power alone, I would not want God to speak to me from heaven or to appear to me; but this I would, and to this end goes my daily prayer, that I may keep my dear baptism in right honor and dignity, and thank God for it, that I may see and hear my brethren who have the grace and gift of the Holy Spirit, and through the
Word can comfort, uplift, stop, admonish and teach: for what would we want for a better and more useful manifestation of God?
But such high things, alas, the proud and sure spirits despise, and with us even such common manifestations of God through Word, Baptism and Sacrament are low. For we do not consider them to be what we should consider them to be: but we considered it praiseworthy when God spoke to us in a visible form, as Muenzer boasted that God spoke to him; but the outcome proved what kind of God it was, namely Satan, who always seeks the honor of the divine majesty.
446 This should often be impressed upon people and is often repeated by me, not without reason. For if we want to compare Abraham with us, who live in the New Testament, it will be found, if we only keep one thing right against the other and want to consider that Abraham is far below us. The individual gifts are greater in themselves, but God did not approach him more closely or more kindly than He does us. And let it be a great glory and honor to have such appearances, but what did Abraham get out of it that was greater or better than that God spoke to him? Such things also happen to us, and they happen to us every day, as often as we want and in whatever place we want. When you are baptized or go to the holy sacrament, you hear a man, but the word you hear is not the word of a man, but the word of the living God; He baptizes you, He absolves you of your sins, He gives you hope in His grace and mercy.
447 Now it is a great ingratitude that one despises such faces of God, as the Scriptures call them, and seeks other appearances and revelations besides them. Therefore, it has happened rightly to such people in the papacy that the devil has tricked and deceived them with such foolish and clumsy appearances; which the monks still highly praise and adorn, and the popes themselves have proclaimed and confirmed with their testimony.
448 But such things should be read with caution, and not soon believe what another says; but according to the guide and rule of faith one should examine all appearances, and thereupon ask and see whether they are also according to faith, or whether they are, as commonly happens, contrary to the revealed word. For this is also how Moses judged the prophets, that if they speak against the revealed word, they should not be heard, whether they perform signs and wonders, Deut. 13, 1. ff.
449 Now I am not opposed to the fact that some phenomena are true, as those said of Dionysius and others; but I do not respect them: not that I despise them at all, but that I know that they are nothing against our baptism and sacrament, yes, also against every Christian conversation that I can have with every Christian and God-fearing brother; for such are the common phenomena, and therefore quite certain that no one can lack them.
So learn this here, that in all of life and in all of one's deeds and actions, one should primarily look to God's word. God may have appeared in a special way to the patriarchs and prophets in their sleep, or in visions, or through the patriarchs, or in the voice of angels; but we do not desire such revelations or appearances, but are satisfied with the appearances and faces of God, which we see in baptism and in all the ministry of the Church, and thank Him most highly for them. For there one brother becomes another's angel, absolves him of sins, comforts, instructs, assures, warns, admonishes him etc.
451 These are our appearances, which we rightly esteem great, for through them we recognize God and attain eternal life. Therefore, a distinction should be made among the legends or histories of human life. For if God does not appear to me in a visible way, as he did to Abraham, I do not desire it either; and what is more, I would not believe that there is a God unless I were compelled to do so by the manifest testimonies of Scripture. For I have enough for eternal life in that I was baptized.
I am to hear the gospel, to be absolved of my sins by the power of the keys.
452. If then God will speak to me in dreams or in sleep, and give me signs and warnings in temporal things, as He warned the wise men when they were about to return to Herod, Matth. 2, 12.I am satisfied: but for eternal life I do not need any other revelations; therefore I do not desire any, and if they occur to me, they should be suspicious to me because of Satan's deceitfulness and mischievousness, who is used to disguise himself as an angel of light, 2 Cor. 11, 14. For in baptism and preaching God shows Himself to me perfectly and abundantly enough.
453 "Then appeared," saith Paul, Titus 3:4 and following, "the kindness and brightness of God our Savior, not because of the works of righteousness which we had done, but according to his mercy he made us blessed by the washing of regeneration and renewing of the Holy Ghost, which he poured out upon us abundantly through Jesus Christ our Savior, that we through the grace of the same might be justified, and be heirs of eternal life according to hope."
This is a precious and certain word. If, therefore, you read the sacred histories and find therein miraculous works and miraculous appearances, read them with good care, and consider it certain that no appearance is more glorious and rich, or more useful to us, than this most common one, which Christians have, by which the whole church is sustained, nourished and preserved. Such is the common and perfect revelation and manifestation; but the others, which Abraham and the prophets had, are piecemeal.
I say nothing about the lies of the monks, which are not worth seeing or thinking about. For many of them are Satan's deceptions and illusions, designed to deceive and seduce people; therefore they should be tested according to the similarity of faith and holy scripture. St. Gregory's apparitions are very famous, which he himself believed to be true, and with his example made the church full of error. For
In return, he saw and heard the souls of the saints seeking help and intercession, not of the Lord Christ, but of the living saints on earth, as well as the taxation and promotion of good works, such as almsgiving, masses, fasting, etc.
But hold these things and examine them according to the rule of Scripture, and you will find that all these things do nothing to the dead, nor to eternal life. But Gregory abandoned such a rule and believed it to be true, thus giving an example and instruction to all the monks to do likewise and to teach such lies in the church: thereby the honor of oral preaching and of true and wholesome appearances has been obscured, and such lies, yes, the devil's harmful deceit has been strengthened and promoted.
Now it is a great gift that God, out of His grace and mercy, has again kindled this light of His Word, so that we know where to seek God and find Him, not in Rome, nor in Spain at St. James, but in baptism, in the preaching of the Gospel, in the use of the keys, yes, in every brother who believes in Christ with me and confesses Him. These are phenomena that are common to all Christians, and there is nothing greater or more praiseworthy in this single and special phenomenon that Moses describes in this text, than that God speaks to Abraham as to his friend. And we have this, if we will, both and more abundantly than Abraham. If he were alive, he would undoubtedly be angry with us for holding such glory and rich treasures of divine grace and mercy so unworthy and grossly contemptuous.
For this reason Moses praises this blessing: "Where is there," he says in Deut. 4:7, "such a glorious people, to whom the gods draw so near as the Lord our God, so often as I call upon him? Thus Isaiah Cap. 31, 9. that God has His seat and place of fire in Jerusalem. But actually our honor and glory in the New Testament is much greater. For we not only have God who comes close to us, but also dwells in us bodily, even though we do not see His person face to face.
yet his word and his works appear to us. Now follows how Abraham's obedience is praised and held up to us as an example.
V.23-27. Then Abraham took his son Ishmael, and all the servants that were born at home, and all that were bought, and all that were man's name in his house, and circumcised the foreskin of their flesh, that very day, as God had told him. And Abraham was nine and ninety years old when he circumcised the foreskin in his flesh. Ishmael his son was thirteen years old when his flesh was circumcised. On the same day they were all circumcised, Abraham, his son Ishmael, and all the men of his house, born at home and bought from strangers; all were circumcised with him.
459 All these things belong to it, that Abraham's obedience may be glorified by it, which we ought to regard as not having been justified by it. For works do not make a person righteous, but the person who is righteous also does righteous works, and yet the works accomplish such things that faith is exercised and increased by them. For while Abraham obeyed and was circumcised with his household, faith remembered God, who made and accepted the promise.
460 St. Peter 2 Ep. 1, 10 tells us that we should make our calling and election firm and certain through good works. For they are a testimony that God's grace is strong in us and that we are called and chosen. An idle faith, however, which does not have its exercises, dies and soon goes out: but if faith has gone out, it is uncertain whether we are called and chosen. But he that walketh in the constant and daily exercise of faith may conclude and be sure that he is not in the multitude that is against Christ, but with Christ and for Christ, and may say, I deny not the word, neither persecute the church; therefore am I called and chosen unto the kingdom of God.
461 But where I fall because of weakness,
I will rise again, be sorry for my sin and ask for mercy, and thus understand from the works of repentance and love that I am one of those who have been saved from the fire of Babylon or from the yeast of the world, Ostb. 18, 9. That this obedience, although it does not make one righteous, nevertheless makes faith certain and brings it to light so that it can be seen. Therefore it is said, Revelation 22:11, "Let him that is godly be godly." For just as those who practice works of unbelief increase more and more in unbelief, and sin is strengthened by such daily practice, so faith increases and improves in those who practice godliness and Christian works, so that they can conclude with certainty that they belong to the church.
462 But here we are not presented with a bad or mean example of obedience, but with a high and excellent one. For what could be more childish, foolish, inconsistent, even shameful and insolent, than that Abraham, now almost a hundred years old, was immediately circumcised with his entire household on the day commanded by God, and did not argue with himself, nor did he inquire or ask, as we do, why God commanded him such obedience: but as soon as God goes up from him, he calls together his people and executes such a command of God. Such obedience is a good example for us to follow.
In ancient times, the monks discussed obedience in various ways, namely, that some obedience is something of itself or of its own, while others have little of themselves. For we are often commanded to do such things, which we do with pleasure and without any difficulty. As when a monk was commanded to go out among the people, such obedience was not particularly respected because they said he had something of himself. Again, if one was commanded to do unpleasant or burdensome things and yet accepted them with a willing and cheerful spirit, such was, as they said, an obedience that had nothing of itself, and was gloriously praised and commended, even though it was directed toward foolish and childish works.
But if anyone wants to see a perfect example of obedience, let him look at the patriarch Abraham, how he practiced his faith in circumcision. For if he had wanted to act according to his reason and argue with himself, he would have said, "What is the use of circumcising this particular member of the body? For this cannot be touched without shame and dishonor, especially among adults and old people.
Adam was truly deceived by this one thought, that he was not satisfied with God's commandment, but also sought it and wanted to know what the cause was, why God had commanded him to abstain from this one tree alone. For as soon as one has come up with such thoughts, he either lets God's commandment pass by, or he opposes it and does what is contrary to it. Therefore, this thought and question, "Why?" is a harmful thought and brings certain destruction with it, especially if we go too high and want to philosophize about the wrongdoing.
Therefore, we should remember Abraham's example here, from which we learn that we must become children again before God, and not argue about how or why God commands this or that, but only look at the fact that God has commanded us to be obedient. For would not Abraham also have had cause to dispute if he had wanted to follow his head? For what is special or praiseworthy about circumcision? It is not only useless, unsightly, and disrespectful, but it is also a shameful, disgraceful, useless, and unskillful thing.
Therefore, reason thinks that God could have commanded something better, more useful, more convenient and more apparent, in which Abraham could have better exercised his faith and obedience at the same time, than in such a mocking and foolish work, which was impossible for Abraham, who was now a hundred years old, to perform without public disgrace. But the holy man does not dispute about this, but is content that he knows that it pleases God that he should do this; therefore he is soon heard.
and does not turn away from his own or other people's thoughts and judgments. Such obedience is worthy of praise, and we hold it up as an example, as one who has nothing of his own, but simply clings to God's command.
468. So too, after we have been justified by God's grace and mercy, and called into the company of the saints, that we should fight under God, doing what we are commanded without question or argument, and as Sirach Cap. 3, 22. not to strive beyond our ability: but whoever does not cease to inquire after higher things than are due to him, and carefully disputes why God commands this or that, he will be cast out to paradise by the same questioning, why? as Adam. For the divine majesty cannot suffer such things at all, and it is impossible for us to investigate them.
469: When in his last supper the Lord starts to wash the feet of his disciples and comes to Petro, he does not want to let it happen: "Should you," he says John 13:6, "wash my feet?"But Christ will not enter into more words with him as to why he does this, but rejects this question and exhorts him to obedience: "If I wash thee not," he says, "thou shalt have no part in my kingdom." Then Peter ceases his disputing, and desires that he should not wash his feet only, but also his whole body.
We should also have such thoughts, and prepare ourselves so that when God commands us, we will obey Him without objection or argument: in this way we will make our profession certain, which otherwise, if we are idle or disputing, or want to speculate a lot, we will certainly not have, but rather lose.
But, alas, Satan stands in the way of such obedience and hinders it. For since he has turned away from God, he would like us to turn away from God also: therefore he hinders us in such obedience, and deals with it by punishing us with unjust punishments.
The pope's teaching is not only a matter of the pope, but also of the pope's doctrine. Therefore, there has been no end of disputing in the papacy; therefore, if one wanted to summarize the whole doctrine of the papists in one word, one would be justified in saying that it is nothing other than the single question: Why?
472 Therefore, this example should be followed against such challenges, namely, that Abraham, now that he is a hundred years old, does not dispute much about this vile and foolish work on a shameful member, but because he hears that God wants it this way, obeys Him without question and dispute, and at the same time brings his son and all his household to such obedience.
God tells Saul that he should slay all the Amalekites and bring all the conquered goods under himself, 1 Sam. 15, 3. f. Since he now begins to debate whether it is good to obey God in this command, his reason is offended by the inconsistency of this command and thinks that one can let up a little, since God is more pleased with goodness and mercy than with tyranny; therefore he leaves the king his life and also leaves him the best part of his booty, so that his service to God would be all the more apparent. But this glaring disobedience has the consequence that Saul is rejected with all his descendants: "For God wants obedience more than sacrifice", 1 Sam. 15, 22.
Therefore, let no one add to the commandments of God this harmful and shameful word, "Why?"; but if one knows what God's commandment is, let one obey it immediately, without any objection or dispute, taking it for granted that God is wiser than we. For whoever disputes why God commands this or that, truly doubts whether God is wise, just, and good: but how can one do a more heinous sin, and which God can suffer less, than to doubt thus? Therefore, we should simply believe that such is our right, and not argue. For such things are far too high for us to discuss or speculate about them.
475. if god follows our advice
He would not let Satan rage and rage according to all his will, and everyone would consider such a thing a salutary and good work. But God's wisdom shows that such thoughts are foolish, otherwise he would let it happen. Therefore, if someone asks why God gives so much room to the wicked and lets them rage for so long, it is enough from this answer that it pleases Him and is therefore useful and beneficial to us, otherwise it would be otherwise. But whoever is not satisfied with this answer and cause, but wants to investigate further according to God's counsel and opinion, puts himself in the same danger that caused Adam's distress and misfortune in paradise.
Therefore, we should crucify such rash and harmful question "Why?" and say: To God, who alone is wise, be honor, but to us be shame. In paradise Satan opened our eyes, but now we have to work hard enough all our lives to close and blind them again. For the fact that Adam's eyes were open was a cause of death and condemnation for all his descendants.
Thus Moses gloriously praises Abraham's faith and obedience, that he removes all obstacles and aversions from his way and obeys God's commandment without all disputation and objection; do not think as we do. Why does God command me to do this? What is the use of such a vile and shameful thing? Can I, who now have a hundred years on my neck, not be saved in any other way, if I let myself be circumcised? but he simply breaks the neck of such a harmful and cheeky question "Why?"and pulls it out of his heart root and stem, captures his reason, and remains in the one thing that he who commands such things is just, pious, and wise, therefore he can command nothing but what is just, good, and wise, even as reason judges and does not understand.
478. for God's judgments are incomprehensible, and reason, with all its powers, cannot
It is not possible to reach the goal of prudence. If, for this reason, she takes it upon herself to argue about it, she will not only fall and be deceived, but will also fall into blasphemy. Therefore we should be content to hear the word and understand what God commands us, even if we do not understand the reason why he does this.
479 Therefore this is a very beautiful example, which is not only to be wondered at because of Abraham's person, but that he had such a reputation with all his servants, that he moved and persuaded them all, so that they were not angry at such a vile and shameful work. That Abraham's house, as it seems, was nothing else than a church and congregation, which was very diligently and holy prepared and accustomed to the service and obedience of the word. Therefore, it is no wonder that he did such excellent things with his church and defeated four very mighty kings.
(480) And what should we lack, that, if we had but such a head, we should not overcome and smite the Turk? For Abraham to be so faithful and so simple in his faith, and for all his household to obey God as soon as he commands them, without any opposition, and not to be offended at the fact that it is a shameful work to look at, is a great thing; but it follows the example of his pious and God-fearing father and pastor.
481 Therefore we should learn to put all questions out of our hearts and minds, and to walk simple-mindedly in the name of the Lord, doing what God commands us to do, be it foolish, annoying, or dangerous. For, if God's command is involved, even a work that is vile and shameful in the sight of reason is the most beautiful and holy work. For there is no greater nor better adornment than God's word; and because circumcision had such adornment, it was a holy work pleasing to God.
482 Now I have said above that circumcision was not meant to last forever, but only for a time, which is why it has ceased in the New Testament and only its meaning remains, namely the killing of children.
The flesh has to deal with many trials and tribulations so that it may be safe and have cause to practice God's word and invocation.
It is indeed an annoying thing that those who are God's people alone and have to rejoice in true and righteous doctrine and religion are nevertheless put under the cross, choked by the pope and his followers and tormented in many ways, while the enemies of God and Satan's own servants are triumphant and in great honor.
484 Without adding to this trouble, there are other special afflictions which the saints must always feel and bear in their hearts and bodies. But suffer all these things with patience, pray and wait for your ministry, and think thus: Behold, Abraham allowed himself to be circumcised without any protest, and the little children, as soon as they were eight days old, were also subjected to the same cross; therefore you also suffer your part. So we will learn from Abraham not only how to be righteous before God, but also how to be righteous before God.
The first step is to make him an example of right obedience, no matter how foolish he may have been in the eyes of reason.
485 For the Gentiles of the old patriarch, who could not suffer circumcision without pain, will undoubtedly have laughed. But Abraham is not ashamed, but does what he is commanded, and does not let it grieve him that he has lived so long without circumcision, and that now, for the first time, when he is a hundred years old, he must accept and tolerate it. So Ishmael, who is now thirteen years old, is not ashamed to be circumcised, nor does he refuse the pain. Thus all the servants who belong to the house and have been bought into it, in a childlike and simple mind, tolerate such disgrace without any questioning or complaining. Therefore, they please God and become blessed through faith in the seed that has been given; and those who do not submit to this example and accept the word and obey it in simple and childlike obedience will, like Adam, fall into disobedience, death and condemnation through their harmful and pernicious questions, "Why?