First part.
Abraham's journey and pilgrimage to Gerar, how Abimelech took his wife from him, and how he apologized for it.
V. 1. And Abraham departed from thence into the south country, and dwelt between Kadesh and Sur, and was a stranger in Gerar.
(1) Now I have often said that Moses describes the life of the most holy patriarch Abraham in a very mean way. For he does not speak of miraculous works, or of strange and wondrous deeds of which he would have taken occasion; as then the monks and
He is not the kind of man a hermit is accustomed to praise for such works, but makes him such a man as another common man might be, who has dealt with such business as belongs to housekeeping. For he had a wife, children and a large household, with which he moved to and fro as his need and opportunity required. Therefore, there is no special appearance of holiness here. That is why the papists and especially the monks do not pay much attention to this history and do not read it diligently. But if they want to see in this patriarch a new kind of peculiar dress, strange and peculiar customs, and such a way of life, which
If he were against all men's lives, only then would they praise him as a holy man.
(2) This false delusion cannot be taken away from the world: it does not wonder at anything, nor does it praise or extol anything, except what is special. Because it hears that Abraham so often wanders about as a stranger, always seeking a new dwelling: What, she says, is this special, or how should this be highly praised? What he has done in this case, many other people also do, and most of all the beggars and other poor, despised people: what is worth praising, this must be something special, so that everyone may marvel at it. etc.
3 Therefore, these histories are despised, and a juggler in the marketplace, for example, is more popular when he breathes fire than this holy man, who walks in faith and word, and waits with utmost patience and hope for the promise made to him by God, so that it may be fulfilled. The papists do not see this, but only look outwardly at the mere work, but do not consider the heart itself in the work, or how the saints were afraid of it. Abraham, they say, wandered about like a stranger, taking his wife and household with him, therefore he is a common bad layman: but if he had gone into the desert and become a monk, that would have been something wonderful, and well worth describing. In sum, the world wants to be deceived with outward showmanship, because it despises and hates the truth.
(4) Therefore we must look to the word that God Himself called Abraham to go out of his fatherland and to be a stranger in another land, as we have heard above. But although these words are clearer than the sun that we see before our eyes, yet the blind moles will not see them, but boast only of them
From their caps, from their many watches and fasts. But what do we mean that this holy man with his many and large household must have suffered, since he wandered about among all peoples like a stranger, and had to change his dwelling place several times? For he had to hover between heaven and earth, since he did not have a foot wide in the land: which was truly a strange and strange religion, much more difficult and troublesome than the monks' religion can always be.
(5) For how bad and small a thing it is to put on a cap and be provided with food and drink, and to have good peace, good comfort, honor, and glory in monasteries, which are most beautifully and splendidly arranged. Therefore, one should not pass by such histories so diligently, which the Holy Spirit has written and left to the church, that they should be read, so that faith may be built up and increased thereby.
6 In the 13th chapter above, Genesis v. 3. 3. 18. that Abraham came from Bethel to Hebron, into the grove Mamre, where three brothers were, who accommodated him. In the same place he dwelt twenty years, and there Ishmael was born unto him; and there he saw Sodom destroyed and laid waste: and there having received promise that another son should be born unto him, he departed thence unto Gerar, which might have caused him to depart. Perhaps the three brothers with whom he lodged died, and the heirs who followed them were not as pious as they usually are; or he may have wanted to avoid the same place because it was so close to Sodom. But what it cost him to change his residence, the scripture does not indicate, but leaves it to our thoughts, who are fathers of the house.
007 And Abraham, in the same twenty years, shall doubtless have converted many of them unto Mamre; and find the same-
In the meantime, five cities, situated there in a very fertile place, have been destroyed and have even perished. For this is how it commonly happens: the world accepts the word with joy at first, but soon tires of it and despises it; indeed, at last, as we see today, it shuns it and becomes hostile to it, especially where it is necessary to wait for certain danger for the sake of the word; as Christ says in the parable of the stoned land, Luc. 8:6. 8, 6. For this is the nature and manner of all men, that they desire to have eternal life, but so far from it, that they may also retain the benefit and good temper in this life. But it is well known how the saying of Christ reads, when he says Matth. 16, 24: "If anyone would come after me, let him take up his cross and follow me", that is, those who want to be heirs of eternal life must endure and suffer much.
(8) Therefore Abraham teaches and comforts us here with his example quite wonderfully. He is an heir to the whole land of Canaan, for the same was promised to him by God, and yet he had not a foot wide in the whole land, but wandered about with his people in the wilderness, sometimes in this place, sometimes in another, and had no certain dwelling place at all. And according to his example, his children and his children's children also wandered about in misery, and had no certain place where they could have lived. But what is the purpose of this? Answer: It is so that we may know that this holy patriarch was waiting for another kingdom and another land or inheritance than that which is here on earth and in this life: Therefore he remained a stranger in his own land, which God had promised him, in order that he might leave behind the Pharisees the right and certain understanding of the holy Scriptures concerning God's kingdom and the most noble principal of the promise, namely, that the land of Canaan does not contain the most noble principal of the promise; for otherwise Abraham would not have obtained the promise, since he lived with his children in the promised land as a stranger. Therefore, in this life we also have to live like strangers, as it were, until
we may attain the right fatherland and come to a better life, which is eternal. But those who lived after the time of the fathers, as the history of the Pharisees teaches, have forgotten the eternal promise and have only coveted the possession of the land of Canaan, and thus have considered the kingdom of Christ to be a fleshly kingdom.
(9) But the prophets and other saints have considered this pilgrimage of Abraham, that he has been a stranger from time to time, somewhat more diligently, and have reminded that one must wait for another land and another fatherland, than for this fleshly and perishable fatherland. For otherwise this land of the flesh would also have been given to the patriarch Abraham, as it was promised to him; but in it he was not given a foot wide all the days of his life; indeed, he bought the place where he buried his Sarah for his own money. This the prophets have seen: our papal blind moles, however, cannot and will not see it, but say: Abraham had a wife, therefore he was only a common layman, therefore there is nothing spiritual in his history, it is all bad, mean thing etc.
(10) But the epistle to the Hebrews judges it differently. For it wraps these common things in the spirit, and says Cap. 11, 8. 9. that the same common things happened in faith, that he took a wife in faith, that he was a stranger now and then by faith, that is, he kept the divine promise or word everywhere, and waited for another city and dwelling place than this earthly one; of which he only used as food and drink. Therefore we should learn to use this life as we would a common inn, where we stay only one night.
011 And if in this way thou shalt understand the pilgrimage of Abraham, that he was a stranger in the land, thou shalt not say that this is a common thing: for it is a work of faith, which was very fervent and strong in Abraham. But the wicked do not see such a thing;
As it is written in Isa. 26:10, "Depart from the wicked, that he may not see the glory of God. For the works that originate in the word and are done in faith are perfect in the sight of God; the world may judge them as it pleases, even if you are only a poor shepherd or a wet nurse. But as I said, blind moles look only at things that have a special appearance. If you were to put a monkey, which is a disgraceful, useless animal, in public in a common place, you would soon find people running to the same place who would also be amazed at the monkey as a very beautiful animal. Thus the world does: what are strange and unusual works, of these it marvels and praises almost highly; but of faith it understands nothing at all. And God's works are always hidden under a vain and insignificant appearance; in the world they have no special appearance or prestige, but only in the eyes of the heavenly Father. Now let us come to the text.
012 Abraham journeyed from Hebron toward the south, and dwelt between Kadesh and Shur. Kadesh is on the border of the tribe of Judah toward the east, but Sur is in the tribe of Judah toward the west, by the mountains that border Egypt. And in the middle of these two places is gerar, which word means a pilgrimage; for the word ger means a stranger. Therefore the guest or stranger and the name of this place rhyme together: the guest is a stranger and the place has the name of the pilgrimage, as we call it an inn or hospice; so that you understand that Abraham was not a resident citizen in the same place, but only a stranger guest. Now Gerar is a city in Palestine, almost the very outermost toward the south. Palestine is not yet called with any special honor or glory, perhaps because at that time it was not yet a kingdom, and every city had its own special king who ruled over it.
V. 2 And said of Sarah his wife, She is my sister. Then Abimelech king of Gerar sent for her and sent for her.
Here Abraham is now in another new danger. But before we explain the history, I must remind you of the chronology, which serves very well that one may understand the scripture correctly. At that time lived Shem, Salah, Serug and Tharah, among whom Shem had seen the first world before the Flood. We are not to think that these holy men spent their lives in idleness, but held public meetings about the right worship, taught their households and taught them the will of God, and also held up to them the promise and the law etc. The neighbors who lived around them undoubtedly saw and heard the same, and through them the Gentiles also came to the right knowledge of God and were saved, even though they were not circumcised. Because of this, there were many churches in the world at that time, which were glorious and well arranged; and yet it happened, as we have experienced in our time, unfortunately, that at the same time there was a great deal of arrogance and the people were very wicked, as can be proven with the example of the Sodomites, who soon had around them the most consoling teacher, Abraham, who had helped them to be delivered from the power and servitude of the foreign kings.
14 It is still the same today. Germany has never had finer, more understanding and more learned people than now: but if you think about it, the people have never been more wicked than now. Those who, with their art of eloquence and understanding of languages, and with other gifts, could serve the church gloriously and well, serve the tyrants and the pope, and are the most bitter enemies and adversaries of the church. But you see that the same thing happened at the time when so many holy fathers lived. Therefore, let us only bear patience and suffer the ingratitude of the world, its enmity and blasphemy, as these holy men did.
have also had to suffer the same. For the seed does not find a good land everywhere. The stony land is unfruitful; the thorns and thistles choke the seed when it has sprouted, and Satan also secretly pursues the secure hearts. Therefore we should be satisfied that there are still some who hear and accept the word with fruit. But now let us look at the history.
15 Abraham is afraid that he will be in danger of his life, so he invents a lie in this new inn and calls Sarah his sister. Why does he do this? Because God wants to teach us that even in the most holy fathers there were such inclinations and affections as in other people; so that we do not judge them in the same way, as we tend to do, that they were stones or blocks, who did not ask for fear, sorrow, anger or joy, but were like angels. But this is not true; an angel is not afraid, but Abraham is full of fear here, and is afraid that he might lose his life. Therefore Moses describes him as a man and does the same for our comfort.
16 For since he has no certain word from heaven that his wife should be preserved and remain unharmed, he does what his reason advises him to do, hoping that he and his wife will be preserved and protected by such a lie. For the Holy Spirit does not drive the saints all the time, he lets them do some things according to their will and pleasure. When Elijah killed the prophets of Baal, he was driven by the Spirit of God, 1 Kings 18:40; but the same Elijah, when it was announced to him that Jezebel was angry with him, was afraid that something would happen to him; therefore he escaped into the desert, so that he would save his life, 1 Kings 19:4. 19, 4. He did the same according to his own will; for he had no command from God in particular that he should escape: reason gave him such a command; he would be safe and well protected if he stayed secretly in the desert. Therefore
Elijah, who had strong courage and great zeal when he killed the prophets of Baal, was afraid here, was frightened, and thought that he would not be safe in any place in Israel. And this is written to comfort us, who have no other thoughts of the saints than that they were blocks and sticks, that they neither felt nor felt any burden, affliction, fear or joy.
(17) Therefore Paul and Barnabas say of themselves, Acts 14:15. 14, 15. rightly say of themselves, "We are also mortal men, like yourselves." They are not afraid to say the same to idolatrous men; for the saints are not always led and carried by the Holy Spirit, but have their desires, lusts, and griefs like other men; therefore they also go about with common works, sowing, plowing, building etc. For which outward things the reason and skill of men is sufficient. And though the ungodly also do such works, yet in the pious they please God and are pleasing to Him because of the faith in which they live: therefore they do nothing wonderful, unless they are specially prompted and impelled by the Holy Spirit, and are commanded to do so in a certain and expressed word; otherwise they remain and live in such a way that they are also like other men, and have common works, so that they deal like other men. They do not do any special works, as the pope's saints do, who put holiness in having different clothes, living alone in special places and separating themselves from other people: but in the meantime they leave the fear and love of God, and do not respect it, but are mosquito swallowers and camel swallowers, Matth. 23, 24.
18 Abraham was not such a saint. Although he was holier than all monks have ever been and still are, or still will be, he is frightened when he comes to the unknown Gerarites, and fears that he will lose his life: and because the wickedness of the Sodomites is so great, he is afraid to die.
he was suspicious that there would be no fear of God in that place either. So Shem and his ancestors were also fathers of the house, had the word and taught their church or congregation; and we are also to remain with it, which God has ordained. For if he would have something special done by you, he will call you to it and give you the opportunity to do it. But if this does not happen, let each one rejoice that he is in the divine calling, if he has such common offices of this life upon him, and diligently performs the works that belong to them.
(19) The papists know how to praise their canons and statutes of the fathers, which are not ordered or commanded by God, and they worship them and hold them in great honor; but in the meantime they do not respect love, hope and faith, and, what is more, because they persecute the word, they are enemies of the faith. From them you must flee, and follow in the footsteps of these holy men, who have not been in the company of other people, nor have they sought good days, but have been subject to the common sufferings and miseries of this life, and have had their wives and households, and have nourished them with their skill and labor, as all sensible heads of households are wont to do, even among the heathen.
20 Yes, you say, these are common things. Answer: But they are commended in the Scriptures, which testify that man was created for domestic and worldly service. Therefore these very common works are God's ordinance. But what greater praise or glorious testimony do you want? Therefore, when a maid milks a cow, when a servant plows a field, if he is a believer, that is, if he is certain that the same position is pleasing to God and is appointed by God, he serves God more than all monks and nuns can do, who cannot be certain that their position, in which they live, is pleasing to God. Therefore, set this history against the statutes and rules of men.
For here is a certain testimony of the Holy Spirit. For here is a certain testimony of the Holy Spirit, who describes his saints in such a way that they lived in faith, in the word and in right confession, and otherwise were like other men in all other things; as St. Paul, Acts 14:15, says to the Gentiles: "We are also mortal men like you. 14, 15. says to the Gentiles: "We are also mortal men like yourselves," that is, we are of the same mind, we are sad when things go badly for us, and we rejoice when things go well for us according to our will.
(21) I often impress this upon you and gladly repeat it, knowing that it will not come to pass without fruit. For this error has sunk so deeply into the hearts of men that we alone marvel at things, and exalt and praise such works as are strange, strange and monstrous. But let us rather remain disciples of the Holy Spirit and of the Holy Scriptures, that we may follow those lives and works which the Scriptures praise and reproach us with, and take no notice of the fact that Abraham, according to his peculiar calling, was a man of war. Abraham was a man of war, and slew and smote four kings; for he did the same, when he was specially commanded to do it. Now if God wanted you to do something like this, He would also command you to do it, not from heaven through the holy angels, but through the ordinary authorities. But if this does not happen, abstain from special works, and imagine Abraham, who is a householder.
(22) And although in the same profession, as the papists say, there are many common works, with which the laity also deal, yet for the sake of the word and faith they are true spiritual works. Therefore, a monk cannot boast of his monastery that he has the canons and rules of the fathers, or the decrees and statutes of the popes for himself. For where the canons with their conciliarities and also the decrees have something good in them, they agree with the holy scriptures; but where they do not agree with them, we pay no attention to them, but flee and reject them as vain and suspicious things.
23 But we praise the common works with the testimony of the Scriptures. For God wills
He tells us not to despair in all this, but to be confident and trust in him that he will be with us and help us; and what is more, he has equipped us and gifted us with natural reason to govern and carry out such common works, so that we do not tempt God, who has subjected the earth to us. Now let us come to history.
24 The text says that Abimelech the king took Sarah from Abraham by force. Therefore a question arises: How it could be credible that Sarah should have been taken from Abraham for the sake of beauty, and that this should not have been done by a common man, but by the king himself, since she was already an old, aged woman, namely, of five and seventy years? At such an age, one does not praise or love a beautiful figure. Therefore, at that time, people must have been much livelier and of a much stronger physique than they are now. For when women now approach their fortieth year, they are no longer fit to bear children; but Sarah, who is now already seventy years old, is not only praised for her beauty, but there is also still hope for her that she will be fruitful. That is why people in those days lived a little more moderately, and I think the good air also helped them a little. Nowadays, however, we not only plague and weaken our bodies with excessive eating and drinking, but also spoil the air with our many sins, that is, we drive God to make the storms always greater than they were at that time.
(25) And God also willed that great blessings should be seen in His own, namely, that those who fear God should grow young again like an eagle (as the 103rd Psalm v. 5. says) and their godliness should break forth in their bodies; as the Scriptures testify of Moses, Joshua, Caleb, and others, that they retain their strength and vigor, which they had in youth, even in old age.
have to keep. Although this is actually true, that where one is moderate in eating and drinking, nature is strengthened and preserved by it, even the very strongest bodies are corrupted and weakened by excessive eating and drinking, fall into various diseases and die before their time.
V. 3. But God came to Abimelech in a dream by night, and said to him, "Behold, you are dead because of the woman you have taken, for she is a man's wife.
(26) Abraham puts his wife in danger by the very fact that he meant to protect her and keep her in honor, but he has not sinned by thinking of and taking such counsel. For where there is no higher word to govern us, it is right that we follow reason. But this I speak of worldly things. For as for spiritual things, God has abundantly revealed all things in his word: but as for outward and corporeal things, he has subjected them to reason, and for this, to speak plainly, one must not depend on the admonition of the Holy Spirit, but one needs skill and special diligence to pay attention to a thing; otherwise we tempt God.
27 As far as history is concerned, King Abimelech is described as having been a godly king. Therefore, he was undoubtedly one of those who belonged to the patriarchs Shem, Salah and the others. For this is a great thing, that Moses clearly says that God has honored him to speak with him. He says that it was not an angel who came to him, but God; therefore the same thing is to be specially noted. Yes, you say, why was Abraham afraid of such a godly man? Answer: I think the same thing happened because of the terrible example of the five cities; for there he learned that the wickedness of men was so great that, as God Himself testified, not even five righteous men were found in the whole country. Therefore he will have thought: Where in this promised
If the country, which has had the great patriarch Shem as a teacher, is so godless, and so many sins have been committed, I will find such godless sodomites, murderers and adulterers wherever I go. From such thoughts, I think, this fear has come. For our own misfortune always teaches us what we must do in the future, as the Greeks say, that misfortune and adversity make us wise.
028 And Abraham, being a wise and understanding man, could not despise this doctrine. For if thou shouldest see a city or two punished from heaven, of which thou hadst hope that the churches in them would be well arranged and ordered, what hope couldst thou have of the others, which are notorious for adultery, usury, profiteering, gluttony, drunkenness, and other excesses, as well as for lying and deceit? as almost all the great commercial cities of Germany are at this day. Thus the Sodomites have misled the pious heart with their sins, that it has even dropped hope in all other men: and experience itself has brought him to such thoughts, and that without sin.
29 So Abraham feared that he might lose his life, and if we look diligently at all the circumstances, he did not do so without cause. The promise had come to him that Sarah would give birth in the same year, and the promise was so much more glorious and certain because the son had already been named Isaac. This joyful message was soon followed by the heavy fall of the five cities, for which Abraham had been so concerned that he had asked God for them, but God had denied him the request, so that the people in the same cities were so wicked that not even five righteous people were found in them. After that also the misfortune in his house came. For Lot was Sarah's brother, and first his wife was taken from him, and then he committed incest through his daughter's foolishness. Why is it such a wonder that so much and so great misfortune has come to this house?
How could the fortune that happened in one year have made the heart of the holy patriarch timid, so that he thought he would not be safe in any place? And those who do not pay attention to such circumstances do not understand history either: that is why they read it contemptuously and industriously. But I consider it a great miracle that Abraham was still able to beget children in such great sorrow and heartache.
(30) But all this belongs to the fact that we are to learn how God uses his saints. The monks think that because Abraham had a wife, by whom he begat a son, he lived in all happiness; but they do not see the temptation and danger, which were many and difficult, and which he encountered in one year. For they are inexperienced in spiritual trials, that God may exercise the faith of the saints daily.
In the papacy there is a book containing the legends or histories of the saints; I am very hostile to this book only for the reason that in it are described dreadful divine services and foolish miracles which men, being idle, have invented. And in truth, such fables only help to make the secular police and household government, and even the church government itself, the more despised. Therefore, one should beware of such fables and reject them altogether, for the mainstay of Christian doctrine is faith. The same book does not mention this in any place, not even with a word, but deals only with praising and extolling the monastic life and the works of the monks, which are unusual and completely separate from the community of other people.
(32) As even today the papists exalt those who founded and invented the monastic life and praise them for having been holy men. But what is that to us? For we do not dispute whether Augustine and others were holy. But if one wanted to speak of holiness, one would have to admit that Paul was much holier; indeed, what is more, should not Christ be much holier?
Have they all been? Why then do we not follow the same? Why do we not accept their rules and teachings? Because we are sure that if we hear Christ and follow him, then we will be pleasing to God.
(33) And we should be satisfied with this holiness and not seek other holiness outside our profession with special works. The Carthusian monks do not eat meat all their lives, but why is that? Well, a holy man has decreed it so. But is it enough to answer thus? How much better did St. Augustine speak of this, as a very wise and understanding man, who had this light and knowledge before others, that he said: He reads the previous fathers' books in such a way that he does not believe them, no matter how holy and learned they are, unless they agree with Scripture. These are indeed two glorious and great titles, holiness and great art, but they are not enough for faith: he alone should hold to God's word. And this saying of Augustine's holds before us a very beautiful judgment against all human statutes. For if you follow this judgment, you will say: Let the pope be as learned, as holy, as rich and powerful as he can ever be, he may go wherever he wants with his holiness, his art, and other such gifts, but we will not hear him unless he brings forth the holy Scriptures. This admonition is very necessary. For our lords jurists have not yet ceased to boast of their foolish and godless canons, and to protect and defend the power of the popes.
34 But now about Abraham. You see him described as walking in faith, doing much good and suffering much misfortune: let us follow him and such other patriarchs. For we have better examples than those which the pope holds up to us in his legends: and the very fathers themselves, whom the papists praise so highly, kept their statutes only voluntarily, and so called others voluntarily and unnecessarily. The pope does not do the same, and
So he lays ropes on the poor consciences and makes his statutes necessary; for the laws he commands to be kept he wants to have kept under penalty of eternal damnation.
35 But this is the way the devil should speak, and no right bishop or pastor; therefore St. Paul 2 Thess. 2, 3. calls the pope a child of sin and destruction, as he does not order or cause anything, but only sin and destruction. Therefore he should be driven out of the church, which Christ wants to be free; as St. Paul 2 Cor. 1, 24. says: "We do not rule over your faith." He did not want his church to be subject to the tyranny of the teachers; for it recognizes only the One Teacher, Christ, whom it also serves in right humility.
(36) Now Abraham, having been afflicted and tempted in many ways during this year, has at last found comfort. For the king had restored his wife Sarah to him, and he had come into close contact with the king; the king also offered him lodging of his own free will. Of the lie we have said above, since we have acted a similar history. For in Egypt Abraham encountered the same thing that happened to him here in Gerar.
37 In schools, however, three kinds of lies are taught, namely, joke lies, lies to serve others, and harmful or shameful lies; but in truth there is only one kind of lie, which harms the neighbor either to the soul, as there is the lie of the devil, or to the body, or to his property and good name. For the joke lie, when we invent something, belongs to the point of teaching the youth, as when some funny fables are told and held up to them, when they are frightened with fictitious characters, as happens in comedies.
38: So the lie, the so-called white lie, is also invented for the benefit of the neighbor, as Christ poses as if he wanted to leave, Luc. 24, 28. Item, the daughter of Saul says of David that he is lying in bed, 1 Sam. 19, 14. 15. This is also the case that Sarah invents how she is Abraham's sister and not Abraham's sister.
is his wife. But that King Abimelech believes that she is his sister and takes her to himself, even though he sinned against her out of ignorance, God nevertheless punished him, not to condemnation, but in mercy. And it is a certain proof that the king was a pious, holy man, since God speaks to him and seriously admonishes him not to sin so carelessly.
(39) But all this is that the patriarch Abraham may be praised and glorified before us, because his faith had to struggle hard in this danger. For this was no small accident, or one that could easily be despised, that his wife should be taken from him by the king himself, and at the time when the seed was promised to him. For the Lord had foretold the time, saying, At this time, in the next year, Sarah thy wife shall bear thee a son, and thou shalt call his name Isaac." Because of this hope, he loses his wife; he does not know when the Lord will give her back to him, but with firm faith he believes that the promise of God will not be in vain. Therefore he had many thoughts in his heart. For when he thought about the world and its ordinary nature, he had to doubt what the outcome would be that his wife had been taken from him. For one knows well what tyrants are wont to do: they cannot suffer that anyone should be obliged to hinder that which their will and desire drives them to do. And the fact that his wife was taken from him soon after he had arrived at the place confirmed the delusion in him, namely, that there was no fear of God among these people.
(40) But just as his heart, when it had pursued such thoughts, had become despondent and weak, so again, as often as he thought of God and His promise, he had a certain hope, namely, that Sarah would be delivered to him unharmed, and so by faith he overcame the thoughts that the flesh had given him; he kept the word against them and also prayed earnestly.
But where God is called upon, He comes immediately and does not leave His own in distress and danger; for it is impossible that a person who believes in God's promise should be abandoned. God would rather break the heavens before he would abandon his faithful. And I do not doubt that David looked at this text, since in the 107th Psalm he thanks God for the help he showed his people in their time of need. "They cried out," he says in v. 6, 7, "to the Lord in their trouble, and he delivered them out of their distresses, and led them in a right way, so that they went to the city where they could dwell.
(41) Therefore learn from this text what a great thing faith is, and how a sacrifice acceptable to God is a heart that believes. For Abraham, having been forsaken and having no counsel in himself, was preserved by the promise. Therefore, when we are in trouble and danger, as we certainly must be, if we want to be true Christians, we should be confident and rely on God's help, which the promise certainly promises us, according to the saying in Psalm 50, v. 15: "Call upon me in trouble, and I will save you.
(42) Many difficulties are often placed in the way of those who are entrusted with the temporal government; therefore, the majority of rulers wait for their office, fearing that they will earn ingratitude and anger the people. But there one should not fear at all, and should only do in faith what the word means. For if the authorities do not want to punish a murderer or an adulterer, because they should be afraid of him because of his great image and goodness, lest he should do harm to a country or a city, they are acting contrary to their office and contrary to God's will, and should rather look to the promise that says Rom. 13:1, 2: "There is no authority except from God; whoever therefore sets himself up against the authorities is contrary to God's order." According to this promise, it should always proceed and punish the wicked. But if it is the case that she has to invite hatred and enmity upon herself, she should command herself and her welfare to the Lord in faith, then she will feel
that God will protect them. But whichever authority does not have this faith must see through its fingers where public sins and disgraces occur, and thus transgresses God's commandment, will also have to suffer its due punishment because of it.
(43) The works of a pious, faithful and believing authority are much more excellent and better than those of the hermit Anthony and the others, who can also be holy, but they are of the lesser saints. They fear and are soon frightened like women, and flee when there is danger. But a bishop who remains with his citizens waits fearlessly for the sword, if a tyrant should draw it on him, as Cyprian did; so also a pious believing prince, as Constantinus and Theodosius were, item, pious believing fathers of households must all in their state be aware of many and innumerable dangers. But because they are sure of their profession, they call upon God when there is need and danger, and are thus saved by faith.
44 And such constant struggle serves the saints to prepare and strengthen them, so that they are not so soft and despondent as the hermits or recluses, who suffer nothing but what they impose on themselves. And if the tyranny of the princes, who devastated the church everywhere, somewhat excuses the hermits, as Antonius and the others, they may also be counted among the saints for this reason, but nevertheless among the saints who were weak and frightened. But Ambrose led a holier life in one year and did more good works than Hilarion did in seventy years. For Ambrose lived in a common way and did not have a wife, not as if he had had to do this because of necessity and out of compulsion, but he did it voluntarily; just as marriage is also a free thing. After that he taught and preached publicly, but especially where he had the opportunity, he comforted some, punished others, and took great pains to protect and save the church and congregation of God in the most diligent way. But whether such works are badly and poorly regarded
But even if they are not, they far surpass the work and worship of all monks.
(45) Therefore it is a great thing that one is either a householder or a temporal ruler, or also a church servant; for these three kinds of status are ordained by God. For this reason, even those who live in them, though they are not without danger, should always have some hope that they will be helped, for they have been commanded to call upon God for help.
46 If you want to know something about the life of Christians, or about the legends of the saints, which they may be, I will tell you recently. If you are a Christian, in whatever state you may be, God will attack and tempt you in many ways through the devil, the world and your own flesh, and this in this common life, which has no special reputation. Therefore, faith and invocation or prayer Therefore, faith and invocation or prayer should shine and precede Christians throughout their lives, of which you can see an example everywhere in the history of Abraham.
(47) It is a great trouble and danger that Abraham should be deprived of his wife; and though he could not help it in his heart that it should not have hurt him, yet he did not despair at all, but called upon God, and believed that he would help him; and as he believed, so it was done. "He has punished great kings for their sake," says the 105th Psalm, v. 14; thus Abimelech is punished for Abraham's sake.
For God, says Moses, has come to him. And thereby he wants to indicate that God has come to him with his terror: not as he is wont to do when he takes on an ordinary form, namely, a man, a dove, a lamb. But he does the same, so that he shows that he cares for Abraham.
(49) Of three kinds of prophecy or divination, namely, of divination itself, then of visions, and of dreams, we have said above: and as for dreams, the rule is well known, that such revelation is to be tested by word and faith. For where they are associated with
disagree with the Word or else nullify the faith, they are devilish.
5V. That we gave in Latin, juncta marito, is in Hebrew beulath baal, so that in Latin is, maritata marito; we gave it in German, "She is a man's wife." But the word baal is well known, because it means husband. But they have called some idols by this name, and have boasted that they were thus joined to God as a bride is joined to her bridegroom. Hence it comes that Hosea says Cap. 2, 17: "I will put away the names of Baalim from their mouths" etc., that is, they shall no longer have many gods or idols, they shall have me alone for the right, true God, whom they shall accept with right faith and to whom they shall adhere, just as I will adhere to them with right love.
51) In this way the word baal is also put in this place: Sarah est maritata marito, "Sarah is a man's wife," that is, you do wrong in loving such a wife, who has her own husband, by whom she is loved and whom she also loves in turn: therefore abstain and leave her, and give her back to her husband. For this is a sermon on the law, which was so severe and serious that if God had not preserved the king, he would immediately have died of sorrow and terror; but he rises up again by faith and considers God righteous, and for this reason also cites his innocence.
(v. 4, 5) And Abimelech touched her not, and said, Lord, wilt thou slay a righteous people unto him? Did he not say unto me, She is my sister? And she also said, He is my brother? I have done this with a simple heart and innocent hands.
God comforted Abraham in two ways: First, in that he has procured that his wife be restored to him; second, in that God has shown him that the people of Gerar are not as wicked as those of Sodom were. For there they did not abstain from men: but here, when the king is admonished that Sarah should be given a
He abstained from being a man's wife, and for this reason he is justly and rightly praised for having been chaste and chaste, for not having suddenly followed evil lust and committed adultery, nor forcibly invaded the strange guests, as the Sodomites did; but the wife, whom he abducted and took from the man, he kept honestly at home in his house, and as soon as he learned that she was a man's wife, he willingly left her. Therefore he has been one of the pious kings who will undoubtedly have ruled his subjects godly and well; as is said in the common verse: Regis ad exemplum totus componitur orbis, that is: As the king holds himself, so all his subjects hold themselves.
(53) And it was a special comfort to Abraham that he found such a king even among those who were uncircumcised. For this thought or temptation troubled him very much, that he, reminded by the example of the Sodomites, had to conclude that the whole world was corrupt and without fear of God. This thought, however, is now taken away from him by such an apparent example, so that he finds those of whom he was most afraid to be innocent and quite pious, holy people.
(54) But this text also belongs to praise the marriage state, so that we know that it is not only created by God, but we experience and see here that it is also protected by God; just as the sixth commandment does not only forbid adultery and fornication, but is also like a fence and fortress of the marriage state, so that it will not be weakened.
55 Abimelech's speech, in which he apologizes before God, is well worth looking at and moving. He does not despair soon after the frightening preaching of the law, when he hears from the Lord: "You are of death": but he first states his innocence; then he has good hope in God's justice, that is, in His grace and mercy.
56. for the righteousness of God is not
Such severe severity or wrath as they taught in the high schools, so that God may condemn people; but is such justice, that he may have mercy on the wretched and protect them against unjust violence, and punish those who are guilty and deserve punishment. For it is both right to punish those who are guilty and to protect the innocent. Whoever recognizes God in this way, that he is therefore just, will easily be able to withstand the terror of conscience and will find comfort to hold on to.
(57) But this also belongs to it, that Abimelech says here that he did this with a simple heart and innocent hands, that is, a good conscience belongs to it. But because those who follow sin and their flesh cannot have it, it is necessary, when they are to be converted, that they first be frightened, and not so easily, but that they do not know which way to turn or which way to turn; as we see in St. Peter and David. Because they know that they are guilty, they do not excuse themselves, but because they recognize their sin, they are greatly grieved and humiliated, and yet they finally take hold of the grace and mercy of God, and are thus reconciled to God through faith, which adheres to the mediator.
058 But why did Abimelech, being spoken to alone, include the whole people in his answer? He says not, Wilt thou destroy me, who am righteous? but he says, Wilt thou slay a righteous people also?" The answer to this is that he must have had a large household and Sarah was brought to him by others, so that not only the king but also the people sinned.
(59) But this is more credible and in accordance with the truth, that the pious king of spiritual things had good sense. Therefore he concluded from other examples and experience that often for the sake of a godless king a whole nation is punished, just as for the sake of a pious prince God often blesses a whole nation. Just as He blessed the whole country through Naaman.
Syria happiness and salvation; but because of the sins David committed, he struck the whole nation of Israel. The Gentiles also learned this from experience, as Hesiod wrote several verses about it, that often a whole city is punished because of a man's sin. And Horace also says rightly: Quicquid delirant Reges, plectuntur Achivi, that is: What lords and princes or rulers sin and commit out of foolishness, the country must pay and be punished for it.
60 Since Abimelech was supposed to apologize and beg God for what he had done wrong, it served him well to speak not only of himself but also of the entire nation. Therefore, it is also true that no greater harm can happen in the kingdoms and lands than where pious and godly princes depart.
(61) But the king is not satisfied with the fact that he has declared his innocence, but he also tells what has caused it, and puts the blame on others. Abraham, he says, has confessed without obligation, from himself, that this woman was his sister; yes, she herself, when she was asked, has confessed that she was his sister and not his wife. So why did they lie? Because if I had known how it would have been in truth, I would never have started this.
62 What answer shall we give here? Both Abraham and Sarah are accused by the pious king: therefore either the king must lie, or Abraham and Sarah have sinned. To this I answer thus: The saints, however great they may be, are not always to be excused as if they had no sin. For though Abraham was full of faith, yet here he fell through weakness, and feared lest harm should come to his body. Yes, you say, he had cause for this; for the miserable fall of the Sodomites had so tempted him that he had to be afraid even when it was quite safe. And although this cause of fear could not be despised, and Abraham could not even put it out of his mind, it does not excuse him.
First of all, this fear was a sin in itself, and as it tends to happen, another sin soon follows from this sin, namely, that he lies and also teaches his pasture to lie. These are the sins of the saints, which are forgiven and not imputed to them. St. John says 1 Ep. 1, 8. "If we say we have no sin, we deceive ourselves, and the truth is not in us." And we have an article of faith in which we say, "I believe forgiveness of sins." For this reason we do not want to excuse Abraham altogether, but we want to include him in the sinful way, which has such a form that even though it is not completely godless, it still has other sin in it. For the same can be proved from the fact that God Himself does not excuse Abraham, but accepts the excuse of the king.
(64) The saints commit many such sins daily, for they are also led into sins by various occasions. But there is a difference between these sins and the sins of the ungodly; for the sin of the ungodly denies faith and contends against the known truth. Abraham is not such a man, and yet he feels the law in his limbs, which sometimes pulls him away from the right path, namely, when he is not in the battle and strife of faith, when the days are evil and the time of tribulation is present; as we also experience daily in ourselves.
65 For this reason you should know that the saints are not always excused from all sins. For this is our consolation, that we take it for granted that they also have been blood and flesh, and have felt their temptations and lusts, which original sin still leaves in those who are born again through faith.
(66) But there is another question here, namely: Why does God allow such sin to happen to His own and why does He allow it to happen in this way? The answer to this question comes from what follows from it, namely, that God allows it to happen so that He may take from it the cause of many good things. For the saints or believers do not fall because of this.
but that God may do them abundant good, as he showers them with much greater goods; as Rom. 8, 28. is written: "We know that to those who love God all things are for the best." There the gloss adds that even the sins and infirmities themselves must serve them for the best.
67. for that God sends us tribulation and the cross for the reason that it is useful and good for us, let no one doubt this; for we know well the saying of Paul, 2 Tim. 2:12: "If we endure, we shall also reign. Yes, even more so, God also wants to repay and reward the affliction.
68) The sons of Israel sold their brother Joseph; he is led as a bought servant to Egypt and there a new misfortune is inflicted on him by the adulteress: but at last he is saved with great honor, and he says rightly to his brothers: "You intended to do evil to me; but God intended to do it well", Genesis 50, 20.
(69) As I have said, not only the misfortune that we suffer and that is inflicted on us by others, but also the evil that we ourselves do, must be for the good. Yes, you say, how does this work? Answer: In such a way that a pious and godly man, when he sees his fall, is ashamed and dismayed, and so initially the same fall brings about that such a man is humbled and after that must also call upon God diligently and fervently. For this reason Solomon says, Proverbs 24, v. 16: "The righteous fall seven times in a day, and rise again"; for they do not persevere in their sins, but groan and grieve over them. And does our corrupt nature, which is still in our flesh, always drive us to become enemies to ourselves, to condemn ourselves, and to say with Paul, Rom. 7:24, "I wretched man, who will deliver me from the body of this death" or these sins? Lord take and crucify our flesh! So faith increases by the occasion of the sins and infirmities that are still left in our flesh.
That is why God leads His saints whimsically, as the 4th Psalm v. 4 says. "With the
With the pure thou art pure, and with the perverse thou art perverse," Ps. 18:27. But this is not to be taken as meaning that sin is a good thing. For sin remains evil in itself; but in the saints it becomes a cause of good, according to the saying Ps. 18:26: "With the saints thou art holy." For everything that the saints do is sanctified, that is, even if those who are holy and righteous, or who believe and fear God, fall, their faith is nevertheless exercised and increased. God is so wonderful in His saints.
71 Thus Abraham, who is still of fervent faith, is challenged, fearing harm to his life and limb, and by his lie causes his wife to be taken from him. Now this is sin and infirmity in itself: but what fruit follows after such a case? This is that faith and prayer are restored to him, and his wife is given to him again: for this purpose the pious king is united with Abraham and becomes his good friend, so that through such a cause he may become more and more enlightened and come to a more perfect knowledge of God, and Abraham's prayer may also help him. Moreover, King Abimelech felt death and punishment, and this was not for condemnation, as it could be considered, but that God would have cause to prepare him completely and incorporate him into the Church of Abraham.
These are the wonderful works of God in His saints, that is, in the faithful, who are not ungodly, nor do they persist in sins, and yet often fall from weakness: the same fall must be for their good, for they are holy.
73. but again the 18th Psalm v. 27. says: "With the perverse you are perverse"; for either their merit or good works (for so I must call it) counsel them to evil; for they abuse against God the beautiful gifts of God, as, their good understanding, and that they are eloquent and learned, strong and beautiful etc., become more and more hardened and blinded in their godless nature, and finally become so proud that they make themselves believe that they are like gods before other people.
tions. For that they are thus wrong with the gifts of God is evident from them.
It has also happened to me that I have often started and have made many attacks quite literally. That is why God, who governs all things, did not allow such things to happen. Then I became ashamed, began to be hostile to myself and to be angry with myself: and since I was thus humbled, I subsequently became so much more diligent to know that I would not be deceived by the counsel of my own flesh, I kept the word a little more diligently. But I thanked God diligently that he thus miraculously changed my counsel, and gave me a different outcome, so much better than I had intended and planned. Thus it happened, when we were in Schmalkalden, that we even refused the Pope the Concilium; but it would have been much better if we had not refused it in such a way, so far as it might have been done in a fair and lawful manner.
(75) So it goes through and through our whole life: we often do much, counsel and say much that is not good; but by this God humbles His saints and turns it to greater good and correction, which He might not have done if such infirmities and deficiencies had not been found in us.
(76) These are theological matters which we do not say to the canonists and sophists, who diligently falsify and blaspheme our doctrine. But we say this to the saints and believers who do not follow their flesh, but nevertheless find themselves burdened with sins, not out of malice, but out of weakness. If they have fallen, they should not despair, but should remember God's counsel, "who leads his saints," as the fourth Psalm, v. 4, says, "wonderfully," that is, he leads and governs them according to his wonderful counsel. How then this is very marvelous, that he should cause his saints to fall, that they might be humbled, and that their faith and prayer might be kindled, and that safety might be driven from them. For the saying is true, which St. Paul says Rom. 8, 28: "The devout are not to be
chosen children, all things must be for the best," and as the 18th Psalm v. 26. says, "With the saints also thou art holy."
(77) So in this place also a fault is found in Abraham, that he sinned: but the same becomes a cause, by which the king and his kingdom were converted. Which is truly a marvelous work of God, who deals with His saints in a marvelous way and leads them in a marvelous way, so that He may keep them in holiness of the fear of God, and defiance and constancy of faith. Which faith would even fall away if this weakness did not remain in the saints. For they would even exalt themselves of the great gifts and grace of God and become proud.
(78) As we see in the case of the wicked, who use their good gifts to their own detriment and cause themselves to do evil. For they boast of their goods, do not thank God for them, nor do they help their brothers and neighbors with them, but think they are gods and lords over other people. Therefore, just as all things are for the good of the saints, so all things must be for the evil of the wicked.
79 But you should also know in this place that God is not an antinomer. For he starts his trial from the law; then, hearing the innocence, he absolves and comforts Abimelech again, and blesses him in many ways. This is the process and order that God uses to keep, and is also the right process. Abraham and his Sarah also came into danger through their sin; but such danger was a cause for something good. For by such an occasion the king joined the house and church of Abraham.
Second part.
Of the sermon that God preached to Abimelech about this, and what effects it had.
V. 6 7. And God said to him in a dream, "I also know that you have done this with a simple heart. That is why I have kept you safe,
that you did not sin against me, and did not admit to yourself that you touched her. Now therefore restore the man his wife, for he is a prophet, and let him pray for thee, and thou shalt live. But if you do not restore her, know that you must die, and all that is yours.
This is one of his lovely sermons, in which God Himself absolves and absolves King Abimelech from all sin with His voice. "I also know," he said, "that you have done this with a simple heart," that is: I know that you truly fear me and will not do anything against my will out of malice; "therefore I also have kept you from sinning against me." But that I spoke somewhat harshly to you at first, I did so for the sake of the cause that will follow, namely, that Abraham might receive comfort, and that you might come to a more perfect knowledge of God, if you would keep yourself to the house of Abraham. Therefore my hand has been upon thee, "that thou sin not against me."
These are words of special grace. As if God wanted to say: I am your shield and your guardian, who will protect you, not only so that you will not be harmed in your body, possessions and goods, but also so that you will not be harmed in your soul. For this reason you first thought that I was angry with you; but in truth I am angry with you in such a way that I may not be angry with you afterwards, and so I hold back my anger myself, so that you may be without sin and Abraham may have comfort, and your whole kingdom may be converted. How could we imagine God to be more sweet and kind?
(82) Therefore the Jews are rude asses, who have imagined in this place that this pious king was smitten by God in his body, that he could not touch Sarah. But you hear much else here, that God did not punish him in his body, but kept his heart chaste; for otherwise, with a troubled body, the heart may nevertheless have been inflamed with evil desire. Therefore, this text should be well remembered,
Namely, that God preserves His saints so that they do not sin against Him.
The fact that God speaks to Abimelech in so many words in a dream is a special sign of grace and mercy, just as it is a sign of God's wrath when He is silent. For although God speaks in anger and punishes people, His grace is nevertheless present, since it is impossible that people should not improve and become more devout from the Word. For God is not a useless and futile speaker: all that he says is a great thing and does not come to pass without fruit. Abimelech had recognized Abraham as a pilgrim and a stranger; but from the preaching that God does to him, he learns that Abraham is a prophet of God, that is, that he is an excellent servant of God, above whom the world has nothing higher or greater; since God Himself commanded him that he should teach and instruct the world about God, and that God should gather a church and congregation in the world through the preaching of His word.
(84) Shem, Salah and other patriarchs lived at that time, but Abraham alone was the man whom God chose to be the church, to whom He gave the promise that in his seed all generations on earth would be blessed. Therefore, by the voice of God Himself it is declared that he is the High Priest, with whom one should certainly find God's word, forgiveness of sins and eternal life.
From this we can imagine what a great reputation Abraham will have had with this king, since he hears that he is called a prophet by God Himself. Therefore, he accepted him most kindly and heard from him the heavenly wisdom of the Son of God, who was to be born from Abraham's lineage and redeem the human race, thus lifting the curse and bringing eternal blessings.
Thus Abraham is made a bishop and doctor or teacher by God's voice, but the king with his citizens or subjects is the student and tutor.
listener. And God blessed the same place, that there Isaac should be conceived and born, and the Holy Spirit be given to the Gentiles, and not circumcision; though the same flocks were taught and told of God's word, that they knew and believed that there was no other God, but that he should be born of the circumcised people of Abraham.
These are actually the great goods that follow according to right doctrine, namely, the glory of God, the fulfillment of the Ten Commandments, salvation from death and hell. Therefore the pious see why Moses wrote such things, namely, that the promise of faith would be confirmed, and that the Gentiles also belonged to the church of Abraham, even if they were not circumcised. And so this change always remains in the world: the Sodomites, who are unrepentant, fall away and are condemned, but the land of Gerar is converted. So it is this day also: Some are hardened and blinded, but again there are also some who believe the word and are enlightened by it.
88) But that God says that Abraham will pray for the king, you see how the Scriptures agree with him everywhere. For it places the spirit of grace and prayer everywhere together, Zech. 12, 10. Therefore Abraham is a prophet, that he should teach the world the true knowledge of God; and at the same time he is a priest, that he should pray, not only for himself, but also for his church, and even for the Gentiles who belong to the same church. For when God says, "He will pray for you," He calls the king and his subjects to Abraham's church with the same word, and thus a Gentile man, like a wild olive tree, becomes partaker of the sap in the right fat olive tree, and is also grafted into it, Rom. 11:17. Abraham, however, is praised by God as a great high doctor or teacher, and one who can pray mightily and powerfully.
Yes, you say, why does God not do this without Abraham? What is the point of such a long speech? Answer: God honors the one who honors Him, and because Abraham honored God, He honored him.
God confesses him again, and adorns and praises him with a very beautiful and glorious testimony, submitting the king and his whole kingdom to him, so that they must become his disciples.
We have often said of prayer that God is willing to give us whatever we need, but He has commanded that we pray, according to the saying, "Ask and you shall receive," John 16:24. We should not pray for our own sake alone, but that we may also serve God with it. For whoever prays confesses that God is gracious and merciful and forgives sins. For this reason, just as the Word should always be taught and diligently practiced in the Church, so also prayer should always be practiced, so that the grace of God may be abundantly with us, and that the gifts that have begun in us may be increased, and the glory of God may increase and become great everywhere.
91. But why does God repeat this threat at the end? Answer: Because those who are hardened always fall back into sin; like Pharaoh, who is so often admonished, yet does not desist from his tyranny. Saul also often justifies David and praises him for being righteous, but he accuses himself; nevertheless he continues and does what he is supposed to do, so that he is also obliged to destroy David. So the seed falls on the stony land, but it remains there without fruit. Such a one, God says to Abimelech, you shall not be or you will die. There are many of them, who are careful not to get into outward mischief, but at last they are safe. And the sophists teach wickedly and unjustly that even a little love is enough to gain eternal life: they do not know, therefore, that the word must be heard and sharpened daily, and that we must always persevere in prayer, if we are to persevere in grace. Therefore, this threat, which is repeated here, is to awaken and admonish the king to remain in the grace that was given to him, but if he sins, he threatens him with death. For they that are sure of themselves are consumed and destroyed.
V. 8 Then Abimelech arose early in the morning, and called unto all his servants, and told them all these things in their ears. And the people were greatly afraid.
(92) These words should be remembered diligently, for in them a very beautiful example of repentance is presented to us. Abimelech did not delay the repentance of his deed from one day to the next, as we are wont to do, for we have been delaying it for a long time. For when we are confronted with a devotion, we promise and offer that we will mend our ways from now on. Abimelech hears the sermon in a dream that he should beware of sins; therefore, as soon as the day dawns, he calls together all the court servants and tells them what has happened. Then he calls Abraham and gives him back his wife. He, who was a king before, now becomes a bishop in his kingdom and spreads the fear and knowledge of God among his servants and subjects, so that they may also learn to fear God and honor his word.
Now this is a great gift of God, when a king becomes a teacher, that is, when a pious, God-fearing authority warmly embraces the true religion. Before the arrival of Abraham, Abimelech had also known God and ruled his subjects godly, but this knowledge of God was of a general nature: now, however, when he hears Abraham, he learns to look at God a little more closely, as it were, because he knows that Abraham will be the father of the seed to be given. He also spreads this knowledge of God among his subjects.
(94) There are many of them today who say that they would accept the gospel if the kings themselves became preachers, but because the common preachers are such wretched, miserable, despised and even mean people, this is the reason why reasonable and sensible people despise such preachers. But those who say this are lying about it. For the wicked always neglect and despise the word, no matter whether it is preached by angels from heaven or by kings of the world.
95 For what do they miss in us? Did not the most noble, our most gracious lord and prince, of holy memory, John, Elector of Saxony, in the year following the birth of Christ our Savior, 1530, at Augsburg, freely publicly proclaim and teach the gospel of Jesus Christ at the Imperial Diet, where Emperor Carl and all the estates of the empire were present? He did not do this alone, but with him and after him many others.
Therefore, this excuse they make to contradict the truth is vain and false. For even if God would send some angels from heaven, as He did to Sodom, the wicked would not believe. Therefore, let them always go away with their devilish rhetoric, who pretend that the teachers and preachers are little people, and wait until they may have tender, glorious and great mighty preachers; as the Jews also say Joh. 7, 48. 49.: "Does any ruler or Pharisee believe in him? But the people who know nothing of the law are accursed."
97. But this devilish excuse, with which the wicked want to decorate their hardening, will finally fall to the ground and God will certainly punish such great contempt of His word. For what did it help that the angels came to Sodom, that Lot was a pious man and of a good blameless life, in whom his citizens could neither blame nor punish?
But there are others who, under another pretext, despise the gospel. What good, they say, has come from it? They seek to shake our whole doctrine with this storm ram. The hearts of the pious should be guarded against such angry words. For why do they not hear what Paul says in 1 Cor. 1:26, namely, that not many noble men are called, not many wise men. But he who says that there are not many of them called, nevertheless leaves it that there are still some called. Thus, in the time of Abraham, not many kings accepted the true doctrine; yet Abimelech accepted it and became a teacher in his church.
So at the Diet of Augsburg there were many princes who cursed and condemned our doctrine, but there was also John, Prince of Saxony, of holy memory, who with great courage confessed the Lord Christ before the whole world.
(100) But if you ask what good comes or has come from our teaching, answer me first what good has come from the preaching of Lot which he did in Sodom? namely, that the fire which fell from heaven consumed and devoured them, because they had heard the word without fruit and in vain. Such a punishment will also befall our despisers in its time, and let us see that they become more and more deluded and senseless from day to day. This is the beginning of their fall. But you should keep this in mind, so that you may counteract and suppress the devil's dialectic, with which he blinds the eyes and hearts of many people.
The world proceeds according to this German proverb: If you were to carry a man on your back all the way to Rome and set him down rudely, all thanks would be lost. Our doctrine redeems all nations from the great plague and tyranny of Satan, from sin, from eternal death, and from many, countless abominable idolatries and false teachings of the pope, and from the heavy burden that lay on the poor consciences. But the ungrateful world does not see these great, innumerable benefits of God. But where there is a little evil or a little harm, either because there are some who take the church goods by force, or because there are some who speak a little too mildly or do not live rightly, they can make a fuss about it and make it great without measure. Such people, however, are not students of the teaching of the gospel, but lie in wait only for that which is evil, and outwardly seems weak and infirm, and what they see only in the teachers and hearers of the gospel, they pull everything by force and by the hair, that they may thereby blaspheme, revile and suppress the teaching.
102. But why is not Abraham's ministry also reproached and blasphemed, which was followed by the fall and ruin of Sodom? And
If the Sodomites had remained and lived so long, they would undoubtedly have laid all the blame on him, namely, that he had lived too close to them. For they had long forgotten that they were redeemed by his good deed. This is what the world is wont to do.
(103) I call the world not only the people of low estate, but the very best, who are excellent, wise, honorable, and pious. These are the noblest, who, from a little harm or wrong, cause themselves to forget all, even the greatest, good deeds, and then judge the doctrine of the gospel and begin to be hostile to it.
And, God be lamented, we ourselves, who have the word and boast of it, are moved by very little harm, so that we easily forget more arid benefits of God. Our Lord God has given me a healthy body until my fiftieth year, has given me a wife and children, and what is more, he has given me the knowledge of his word. But now, because I am troubled by my blood or by the stone, some misfortune may cause me to forget all the other goods that God has given me. So God gives the world more sunshine, rain and other gifts that are useful and good; but if, in twelve or ten years, a pestilence or a theurge occurs, there will be a great cry and lamentation, and the blessings of the previous years will soon disappear among the people. But it is a heavy cross to live in such great wickedness of men who despise the benefits of God,
We should keep the contradiction, that is, that we learn to tolerate and overcome the small harm, which does not happen so often, against the great, manifold benefits of God, so that He showers us with them daily. For what are all the harms, where they are heaped together, against this one gift, that God has revealed His word to us? Are these not harmful evil people, who despise so many innumerable goods, which one has from the right doctrine, for the sake of some harm?
How much better does St. Paul speak of it 2 Cor. 4, 17. 18. that our tribulation is temporal and light, but the glory, so that God will repay it, he says, is eternal, and important beyond all measure to those who do not look at the visible, but at the invisible. But it is in vain that Paul preaches this, for the world does not believe it, but is always bound to the visible, but despises the invisible and considers it nothing. The merciful Father has given us His Son, who died for our sins: He demands of us that we confess His name before the world and lose our lives for His name's sake, and promises us that after such a small cross and suffering, eternal rest will follow, and a glory that is great and important beyond all measure. And what can be more sweet than such a promise, which promises and assures us of certain salvation from eternal death? Otherwise, our life would be in such a state that we would have to die at last: why would we not rather die for the sake of the name of Christ?
But our nature does not suffer that one wants to compare the great goods with the small damage. The flesh, in its own way, does not do otherwise; it always obscures the innumerable great goods of God with the harm or misfortune that has an end and is most certainly transient.
(108) Therefore, we should always have before our eyes the list of God's benefits, both natural or physical and spiritual, so that we will see that where there is a drop of misfortune, there is a whole sea full of God's benefits. We should praise and exalt ourselves with God's rhetoric, as St. Paul does so wonderfully. For he grasps and devours in one word all the danger and harm that the world can complain about.
(109) Those whom God has commanded to preach do not have many good days in the world, but are driven out of house and home, are strangled, whoever is in need of help, and whoever is in need of help.
burned. Yes, you say, is this not a pity or a misfortune? To this St. Paul answers and says: It is indeed misfortune and tribulation; but yet it is light and fleeting, and creates an eternal and beyond all measure important and infinite glory. St. Paul sees this and believes it; but the world neither wants to see it nor believe it, but only accepts the present. If, therefore, as the German proverb says, you were to carry it on your back all the way to Rome and set it down rudely, all thanks would be lost. She does not want to feel any cross, not even a small damage, not even a splinter of misfortune, if she is full of beams and especially harmful and burdensome to the church.
Therefore, we who are Christians should suppress and minimize these strange and terrible wounds of the devil, but make the benefits of God great. For in truth all misfortune is small, and is especially a small cross that we bear if we hold it against the gifts and benefits that we have obtained from creation, redemption and sanctification, and these will be much more glorious and greater in the life to come.
But now we want to come back to history. The sorrow and misfortune that came upon the Sodomites was very great, which the patriarch Abraham had to see; therefore God now consoles him with another example, which is not sorrowful, but quite joyful and sweet, namely, that the heathen king Abimelech becomes a bishop and teaches God's word even in his court. "He called," says the text, "to all his servants"; and was not this preaching in vain; for Moses adds, saying, "And the people feared greatly."
For this reason the Sodomites and the peoples of Gerar are held here very much against each other. Abraham had saved the Sodomites and the surrounding cities, and had not only shown them this physical benefit, but had also taught them the right knowledge of God and the right worship of God. Lot, who lived in Sodom, did not keep quiet about this either, but
He was eager to spread the knowledge of God and to openly proclaim his faith. But the godless citizens and inhabitants of the country despised these two teachers, and not only did they not fear God, but they also despised Him.
But here you see the contradiction in the Gerarites. When they heard the word of the king, they were afraid, humbled and turned to God. They knew nothing of the dream their king had had, nor had they seen it; but they believed him when he told them about it, and they received it as the word of God, and they were afraid, but in such a way that they nevertheless retained the hope of God's grace, and they gave Abraham abundant gifts.
Moses tells these things in short words and does not emphasize them with much praise, as the pagan historians are wont to do, for he wants to command the reader to do the same. But all this serves to comfort Abraham, who was frightened by the Sodomites' example and thought that there was no fear of God left in the world. But God showed him that although the greatest part of the world is always evil, God nevertheless has His church in it, even though it is small and hidden.
115] In the same way, he comforted Elijah in the books of Kings. For when he complained that he was the only one left who still kept the right service, God answered him that there were seven thousand of them left, all of them pious and righteous and serving the right true God, 1 Kings 19:10, 18.
Because the ingratitude and wickedness of the citizens and peasants and other people in all classes is so great, we often get such thoughts that we think the whole world must be possessed by the devil. Now it is a very sad spectacle that the hearts of pious, God-fearing people should be so saddened and afflicted; but one must keep this comfort, which is held up here to Abraham, namely, that nevertheless some pious and holy people still live on earth. For God is
He is a God of grace and judgment, therefore he sustains and governs those who are not impenitent, but humble themselves and ask for grace. Thus the 12th Psalm v. 2 says that the faithful are few among the children of men; that is so much to say: The world rejects the truth and the word, yes, it is hostile to it; and yet the Lord says at the end of the same Psalm v. 6: "I will rise up for the sake of the wretched and the poor" etc. Therefore there are always some left who keep and accept the word.
So, when Christ had left Jerusalem because the Jews wanted to stone him, he comes back to Jerusalem and says to his disciples John 11:9: "Are there not twelve hours in the day? This is said so much: With time, the hearts of men can be changed, and some can mend their ways and renounce their wickedness. Thus a constant change takes place: in some places sad troubles come to Abraham's eyes; but in other places he again receives comfort. Here, in his misery, he finds pious, God-fearing people who receive him kindly and honor him like a prophet of God.
In addition, there is a great comfort, namely, that Sarah becomes pregnant and gives him certain hope that he will now have an heir. God thus abundantly proves that he loves his saints, that is, those who believe in his promise, very tenderly. He lets them be tempted in many ways, but still faithfully keeps what he has promised. Therefore, let no one despair, even in the greatest distress and affliction, but let us all be sure that the heavens will fall before God forgets his promise.
(119) The same is to be said of Lot and his daughters, though Moses says nothing about them. For they will undoubtedly have taken refuge in Abraham as the father of the promise, wanting to hear comfort from him in the face of so much and such great misfortune into which they had fallen so unawares. Moreover, their affliction was soothed by the company and fellowship of the Gerarenes, whom God
while the Sodomites, as St. Peter says in 2 Pet. 2, 8, tormented the eyes and ears of the pious, holy people: Abraham himself, as the right high priest or bishop, absolved them from the blood shame they had committed. For although such a deed was neither excusable nor praiseworthy, he nevertheless reproached them with the fact that God was merciful, forgave the sin, and would bear with our weakness. He will have said: "Now therefore God demands nothing more of you, except that you recognize your sin, and hope in His grace and mercy, which He will show for the sake of the promised seed, and take comfort in it.
120 But the children born of Lot's daughters he will undoubtedly have loved and received kindly, as grandfathers love their children, and he will have promised them kingdoms. Therefore their accident, by which they were humiliated, was also a comfort to them; for Abraham could not have been satisfied if he had not known that Lot and his daughters had been reconciled to God.
121 Therefore we who believe the promise have such a God, who indeed tempts us, but such temptation is easy and does not last long; as St. Paul 2 Cor. 4:17 calls our tribulation temporal and easy. For we are not like the wicked who say, "What good has come from the gospel?" but we know that Abraham also believed in God, but what good or benefit did he get from it? He had to leave his homeland and go into misery, and there he had to suffer immense misfortune among the heathen. The world considers all this to be evil, and we do not deny it either. But we say it is a temporal and light affliction, if you consider, on the other hand, that the goods with which God has endowed us are important and eternal beyond all measure.
But only the faithful do this, namely, those who look only at the invisible and not at the visible, that is, those who cling to the Word with simple, pure faith.
And it is the same in the temporal, that as we have said above, the goods we have from God are more important and more excellent, than the temporal misfortune can be. But how much more is this true in the church, in which this word of Christ is heard, when he says Matth. 11, 29. 30.: "My burden is light," namely to those who believe my words; "and my yoke is easy," when we look to Christ, who promised that he would give us rest, just as he says there: "So you will find rest for your soul. For these words, "Ye shall find," indicate that the godly are without rest for a time. But such restless time is short; but the rest of the souls, which the faithful will find, will be important and eternal.
The wicked are so far from believing or understanding this that they do not understand their present goods, which they enjoy daily. For even if they have lived a whole fifty years quite gently and quietly, and only a few days a little fever attacks them, they forget all their former benefits and become almost senseless with great impatience. This is a terrible delusion of Satan, who thus obscures the benefits of God.
I am therefore very hostile to Pliny, because he accuses nature of always being our stepmother, and not rather our true mother, who nourishes us; therefore he makes a great noise about poisonous animals, snakes, crocodiles, etc., but he does not see the many innumerable goods that one has from cows, oxen, sheep, birds, fish, and from men; yes, that is even more, he sees neither the sun nor the moon.
The Scriptures do not speak of creatures in this way, but the rhetoric of the Holy Spirit, so that it may be used, is that it may make misfortune and tribulation small, and the goods we have from God great. Satan, however, is wont to do the contrary; for it is evident in himself, and in the day, that where there is but one hideous serpent or dragon, there are a thousand cows; and where there is one wolf, there are a hundred sheep.
Third part.
How Abimelech talks to Abraham about this trade, and what Abraham answers him.
V. 9 And Abimelech called Abraham also, and said unto him, Why hast thou done this unto us? and what have I sinned against thee, that thou hast brought such great sin upon me and upon my kingdom? Thou hast dealt with me, not as one ought to deal.
After the king Abimelech was frightened by the divine sermon and the sin was shown to him, he was humbled: but since he was thus humbled, he heard the forgiveness of sins and accepted the consolation. Now he also adds his confession, and finally all kinds of good works follow, so that he has also proved his love for those who were miserable and strangers. But the words of this confession are not to be understood as if the king alone had spoken them. It is a common confession of the whole kingdom, that is, of the king and his subjects.
This is a wonderful example that even before the birth of Christ, even before the law was given, many people without circumcision joined the church of the circumcised and were saved. For the ways of the Lord are unsearchable, as St. Paul says in Romans 11:33. And this is an impudent lie of the Jews, that they let themselves dream that God should have rejected all Gentiles and wanted to be known and honored only by the circumcised.
Our Latin interpreter thinks that these words are directed as if the king wanted to accuse Abraham. But he speaks of it as one who is inexperienced in spiritual matters and in temptation. For the king does not accuse Abraham, but he laments out of a crushed and sorrowful heart with great humility about the cause of such a great misfortune, and is one of them who say with Job Cap. 23, 15. say: "I am ashamed of all my doings" etc., and with
David in the 19th Psalm v. 13: "Who can realize how often he misses? Forgive me the hidden faults!" Item, as St. Jacobus says Cap. 3, 2: "We all lack manifoldly."
For it is neither a joke nor a game where one hears the word of God. For it touches the heart, and is like a thunderbolt, which with its great power overthrows such cities that are quite firm; just as the story of Paul's conversion shows, Acts 9:3, 4. 9:3, 4, when he was struck down to the earth on his way to Damascus. There he did not hear any glorious words, but he felt that his spirit was crushed; as the Lord says in the prophet Jeremiah Cap. 23:29, "Is not my word like a fire, and like a hammer that breaketh in pieces rocks?" For Paul was so hostile to the gospel with a hardened heart that he was like an immovable rock, and yet he was crushed with the hammer of the word. For "God kills and makes alive, leads into hell and out again", 1 Sam. 2, 6.
Therefore God speaks to us, not as one man speaks to another; His words are like a two-edged sword, Heb. 4:12, that the hearts may be pierced. Therefore the hearts are not proud, but are humbled to the utmost: they do not boast of their works or merits, but shun with Job Cap. 23, 15. over all their doings, and find nothing in themselves to hold up against the wrath of God, but see and feel well that even their good works are unclean and defiled before God. Just as there is a wonderful saying of Augustine, which is especially praised: Woe to the life of man, however good and praiseworthy it may be, where it is judged without God's grace and mercy.
(131) This is also the opinion of the king here; he does not accuse Abraham as if he were righteous and did not deserve this punishment; he has a broken spirit, and because he hears from God that he has sinned unknowingly, he now looks around to see what the cause might be. And because he hears from God Himself that Abraham is a prophet of God, he complains before Him of his
Misery and unhappiness. Well," he says to him, "you holy prophet, tell me what my sin is. What have I done, or wherewith have I sinned, that I have fallen into this error, and thought to take thy Sarah to wife? etc. For this is what the brokenhearted do: they cannot rest until they hear what their sin is, so that they may find help and comfort against it.
But Abraham had said that Sarah was his sister, and this caused the king to sin. For if he had known that she was Abraham's wife, he would never have thought of marrying her or taking her from Abraham by force. Therefore he now thinks, "Another sin must necessarily have preceded it, so that I deserved to fall into this sin. Therefore, I say, he does not accuse Abraham, but he is frightened and trembles, and seeks how he may find peace in his conscience. He is not aware of anything, and yet he feels that he must have sinned, according to the saying of Jacob Cap. 3, 2: "We are all manifoldly lacking"; for we also sin in many things unknowingly. Therefore Christ also gives us this advice, Matthew 6:12, that we should pray, "Forgive us our debts," and commands us to forgive others their debts and faults as well, because there are still remaining sins that need to be forgiven daily.
The pope barks and cries with his frogs and dogs against us, that we deny or forbid good works: but we say and exhort every man to do good works, but deny and contradict that no works, however good they may be, may be held against God's judgment. And this is what King Abimelech means here; for a frightened conscience thinks of nothing but sin alone, and loses or forsakes all glory and confidence, however many good works it may have.
134: On this opinion one should also understand the saying of Gregory, since he says:
It is due to pious healers that they also recognize their guilt in this, since there is no guilt. The pope, as the antichrist, has drawn this out so that he would confirm his tyranny with it, and has wanted that one should fear him in this way. But this is wrong; for one should recognize this for guilt before God alone, which is no guilt, and not before men. I can say with truth that I have not committed adultery, that I have not stolen; but I cannot say in general that I have not sinned against the sixth and seventh commandments.
For here I must fear God's judgment, even though I am not aware of it. For sin is not yet extinguished or buried in us; and God is not satisfied with the fact that we have outwardly abstained from sin with our hands, but He also condemns the evil desire of the heart. Therefore it is right that we acknowledge before Him that we are guilty, since there is no guilt, that is, since we are not conscious of anything. We say rightly with David Ps. 19:13: "Who can perceive how often he faileth? Forgive me my hidden faults," for God also has original sin against us. In the same way, the Pope has nothing against us: he is neither God nor a judge of original sin. Therefore, if he accuses us unreasonably, his accusation should be refuted, and this tyrannical saying, which came from Satan's mouth, should have no place with us, that they say: Sententiae nostrae, etiam injustae, metuendae sunt, that is: If we say, order or set something, which is obviously wrong even in itself, one should nevertheless be afraid of it, so that one does not transgress it or consider it wrong. Against this you only say freely that one should reject such things and consider them unjust. And in such a case, neither St. Gregory's nor any man's authority or reputation shall count for anything. For the pope is not God, that he should accuse us; but we are always subject to God, and he alone has to accuse us in the case.
(136) Now here you have an example of such a man who confessed gloriously and was afraid of sins, since there were none.
sin, that is, since he was not aware of anything himself. He may have heard vain absolution from God; but a heart that has once been properly frightened cannot be satisfied enough: it is always troubled and tormented with its worry and fear. Even though this is very painful for the heart to be tortured in this way, it is pleasing to God according to the saying of Isa. 66:2: "I look upon the wretched and the brokenhearted" etc. And that this is the meaning of this confession can be proved from the fact that the king asks Abraham at the second time and says: "What did you look upon that you did these things?" The word, vidisti, "what hast thou looked upon," has a peculiar emphasis; for to look, videre, belongs properly to the prophets, to whom God reveals His will by visions; as if now Abimelech wanted to say to Abraham, "I know that thou art a prophet, therefore tell me, didst thou not have a peculiar revelation of this thy counsel, and didst say by peculiar command of God that thy wife was thy sister? Verily, there must be a guilt hidden under it, which neither I nor my people are aware of: therefore I ask, if we have forfeited something or are guilty of something, will you inform us of it, and we will repent.
V. 11-13. Abraham said: I thought, perhaps there is no fear of God in these places, and will slay me for my wife's sake. Also she is truly my sister, for she is my father's daughter, but not my mother's daughter, and has become my wife. But when God sent me away from my father's house, I said to her, "Have mercy on me, so that wherever we go, you will say of me that I am your brother.
Abraham does two things: he excuses himself and clears the king's conscience. As if he wanted to say: God did not command me, so I did not see a prophetic face, therefore you must not be afraid. But this was the only real reason why I had presented myself as if Sarah were my sister and not my wife.
Woman, that when I left my fatherland, and when I moved from Hebron (where I also stayed for some years), I had the Sodomites as neighbors; also the Lord saved the whole country by my sword; I also wanted to save them from his wrath with my prayer, so that I would represent them diligently before God: but because of their stubborn wickedness I was unable to do anything. Therefore, when I have seen it, I must confess that I thought there must be no more people in any place in whom some fear of God could still be found. Since I was worried that I would be in danger of my life, I thought that I could be protected and preserved in this way: I therefore took this advice, since I was full of sorrow and misery; therefore I ask that you also forgive me.
Such histories are worth reading, for they teach us that the saints have always been killed for and after the flesh: therefore they are very useful, that we may learn from them how we should rightly live our lives. For how much easier would it have been for Abraham to have stretched out his neck to the executioner, to have snatched it in an hour, than to have been put to death daily? But by such examples a godly heart is taught and instructed to faith, hope and all Christian virtues; therefore one should read them often. For wherever a new tribulation comes, God always has new sermons or sermonettes that he does to alleviate the tribulation that has occurred.
139. You see nothing like this in the common legends or histories of the saints. For where they come to the highest, they praise the celibate state, since it would have been much easier for Abraham if he had not had a wife, because he has always been plagued with so many misfortunes. But because he has a certain hope that God will give him heirs and descendants, he bears the cross that God the Lord has laid upon him, and he is not at all challenged by the fact that this state is so devoid of all reputation for holiness.
140) Now that Abraham has apologized before the king, saying that he did everything he did out of fear and confusion after such great tribulations, because he thought that such sin and the same ungodly nature ruled in Gerar as he had experienced in Sodom and Egypt, he adds another apology concerning Sarah. This whole long story is meant to comfort the king. For it is very difficult to straighten out a heart that has been quite frightened. Abraham sees this and therefore speaks more words. My wife," he says, "had a special reason for saying that she was my sister, for she is indeed my sister, but not as you understood. For I have let the words fall differently from what I thought, not because I was hostile to you, but because I was afraid. For the designation "sister" is sometimes actually meant, sometimes somewhat more broadly. I meant it in a broader sense, since I called her my sister, but you actually understood it.
Now here is a question: How could he say that Sarah was his father's daughter? For Moses (Gen 11:27) clearly says that Sarah had three sons, Nahor, Haran and Abraham, and that Lot was born of Haran, and Lot was Sarah's brother. But of Sarah he does not say that she was born of Haran; unless you want to say that she had two names and that she is called Iisca in the eleventh chapter (v. 29). But since this is a bit too far, the next way is to take it that she was Haran's stepdaughter, according to which, since he died before his father, Sarah was brought into the house of Haran and brought up there: therefore she was called a daughter of Haran, that she was neither a natural nor a true daughter of Haran, but was adopted with the marriage of the widow. If we now follow this reasoning, then the dispute is already cut off as to whether Abraham could have adopted his brother's daughter as his own.
For a man to take his brother's stepdaughter to wife was not forbidden in the Law.
That the Latin text has: Postquam eduxit me Deus de domo patris mei etc., "Since God called me to wander outside my father's house" etc., is in the Hebrew text: "After Gods called me" etc. Which text is to be considered diligently and to be remembered well. It is otherwise common that the word elohim, in the plural, is put for the name of God; but in this place to the noun in the plural elohim, "gods," is added a time word also in the plural: fecerunt errare, "called me wandering." And the Jews, as we know, blaspheme and falsify this text, as if Moses had spoken this way out of reverence. But we are to believe that Moses had the same intention here as in the first chapter of this book, v. 26, where God says, "Let us make man," namely, that he might thereby clearly show that there are more persons in the one Godhead than the person of the Father, the Son and the Holy Spirit. And we did not invent this, but take this wisdom from God's word, which is obvious and clear, and may not be falsified by us, as the shameful Jews falsify it, especially because the holy scripture is so unanimous and agrees everywhere, and the New Testament also proves this so clearly.
And Abraham undoubtedly wanted to use this way of speaking before the king for a specific purpose, namely, to teach him the secret of the holy Trinity, that God is triune and united, and that the promised seed of the woman is the 'eternal son of God. Which the holy prophets also learned from Moses, who read the holy Scriptures much more diligently than we do today, or even the Jews, who read the Scriptures in such a way that they become more and more blinded.
The word "wandering" is well known and is meant to indicate to Abraham that he had left his homeland and did not know where he was going. He had only followed the word of the Lord; then the Lord had chosen for him this place in the
Land of Canaan. There he now lived, so that he had nothing of his own, and had to move there and then again to another place. In sum, he wants to indicate that he moves around in foreign lands by God's will and command, so that Abimelech will not think that he has been expelled and that he is guilty of having to move around astray. It is, he says, God's counsel and will that forces me to wander, otherwise I would have stayed at home with my own.
It is also to be noted here that Abraham says that he spoke with great respect to his wife; he did not strictly command her; he did not say: You shall be obedient to me for a short time, I will force you to it, I will have it from you! but he says: I ask you, and accepts the deed from her not as an obedience, but as a benefit, as from such a person, who would be higher than he, according to the teaching of Peter 1 Epist. 3, 7: "You men give honor to the female, as the weakest instrument" etc. But why did Moses write this? Answer: He did it because he wanted to show us an example of a very good marriage, which is a rare and rare bird on earth, but still a very pleasant thing for both God and man.
For this reason, St. Peter admonishes husbands and wives with this very example, that they should learn to love one another, and to deal modestly and honestly with one another, not as they are now wont to do, since the men in their homes are almost like lions, unkind and harsh toward their wives and servants; thus the wives also want to rule everywhere, and hold their husbands no differently than if they were their servants. But such a thing is foolish, that a man wants to prove his manly mind, and great manly power and strength in the rule over his wife. On the other hand, it is also unbearable when women want to be masters.
Now this, that the spouses of both parts are strange and whimsical towards each other, is almost common; as the proverb says: Three things are almost rare,
But they are pleasing and pleasant to God, as "when brothers are one and neighbors love one another, and husband and wife are at ease with one another," Sir. 25:2. But the reason that these things are so rare is that people usually enter this state without prayer and, like swine, look only to carnal pleasure. Therefore the woman does not see the right goods in the man, and on the other hand the man sees in the woman only that which is repugnant to him. If one does not forgive the other and keep his ways, there will be endless quarreling and strife between them.
For this reason, this example is worthy of frequent attention by spouses, so that they may learn to treat each other with kindness. For he who does not want to forgive anything, but wants to seek everything so thoroughly, will lead the most miserable life and will also be annoying to other people. For this life, I say, is full of trouble, and all manner of infirmities and miseries: he that liveth therein shall not find joy in all things. It is said that where there is fire, there is also smoke. So also everywhere there is harm and accident, where one has benefit and piety. But pious hearts suffer the damage with patience, and where they have benefit, they thank God for it.
(149) Now the fact that Abraham says to Sarah in general, "Where we are going, you will say of me that I am your brother," is a sign that he was very weak and almost very afraid. For he shows that he was afraid not only of the Gerarites, but also of all other people; therefore he was not allowed to confess in any place that Sarah was his wife.
150 Why does Moses write such a thing that is not almost honest to say to such a great man? Answer: He does it for our sake. For the gifts of the saints must be praised in them in such a way that we nevertheless consider them to have been human beings as well, and to have always had human infirmities and to have suffered them: as St. Jacobus Cap. 5, 17. says of Elijah:
"Elijah was a man like us"; and St. Paul says of himself and Barnabas to the Gentiles Apost. Hist. 14, 15. "We are also mortal men"; and Peter says to Cornelius Apost. Hist. 10, 26: "I am also a man."
Although the faith of Abraham is highly praised by the prophets and apostles, history teaches that the usual weakness was often felt in him. For God leads His saints in their faithfulness in a strange way: at times they live simple-mindedly like other people, and it can be seen with them as if their faith were buried. But at other times they are full of the spirit and do great miracles; just as I have just told you about Elijah, who strangled the false prophets with a great spirit, 1 Kings 18:40, and afterwards, when it was announced to him how fierce and angry Jezebel was, he was terrified and fled into the wilderness, Cap. 19:3 ff.
The Holy Spirit has written this for our consolation, so that we may believe that the holy men were not lumps or stones, who did not feel or experience any weakness or temptation, as the pope paints them to have been. St. Jerome writes of Hilarion that he ate no bread for forty years and drank nothing but water until the seventieth year. And because these are strange and wonderful works, people wonder about them. But you hear nothing of this kind from Abraham; he eats, drinks and works like other people. But if you look at him and see the faith, hope, love, humility and the right killing of the old Adam, he far surpasses all Hilarion and Anthony, who had their plague and torture, so I may call it, and their cross, but they chose it for themselves and imposed it on themselves of their own free will.
153And Abraham, by the commandment of the Lord, went astray, and was a stranger from nation to nation; he had no abiding place or dwelling place of his own in any place; and he saw grievous afflictions, which he himself had not experienced.
but came to it by command of the Lord, and suffered it with patience: whereas the Papal saints are wont to be impatient even in minor matters. Help God, how is Jerome himself so impatient that he allows himself to be moved even by a single word to a vehement and vengeful diatribe. Therefore we should look at these saints, which examples the Holy Spirit holds up to us, who are full of faith, love and humility: and yet human weakness runs along with it, so that the weak among us may have comfort from it. Yes, the Son of God Himself has also been weak in our flesh, has been discontented and frightened, has fled where there was danger, etc.
Fourth Part.
Abimelech's mildness against Abraham and Abraham's intercession for Abimelech.
V.14. 15. Then Abimelech took sheep and oxen, menservants and maidservants, and gave them to Abraham; and he gave him Sarah his wife again, saying, Behold, my land is open unto thee; dwell where it pleaseth thee.
In order that there may be nothing lacking that is required of a pious and godly king, Moses now teaches us, after he has reported how he was frightened by the word, then absolved from sin, and how he confessed his sin before Abraham, and also before his whole court, also about the love that the king had. For he did not drive Abraham, who was a stranger, out of the land, as we have just heard about Pharaoh, but gave him royal gifts of oxen, sheep, menservants and maidservants, and allowed him to dwell in his land, in whatever place he pleased, as if to say, "You are a prophet, you have the word, you teach and preach it; therefore it is fitting for me, as a king, to help, honor, protect and nurture you.
He held so much of the preaching ministry and priesthood, and paid such homage to it.
He has shown his reverence. Therefore all kings and princes should reflect themselves in this example; but they would rather be like Pharaoh than like Abimelech. And this example also belongs to it, that the church should be comforted with it. For God does not forsake His own forever. We have heard the plague that the pious, godly Abraham suffered; and if he had not stayed with divine promise, it would not have been surprising that he died of sorrow and sadness. It is also credible that the good, pious Lot died in that year from great heartache. But God came as a right helper in time of need and opened the kingdom of the Gerarenes for him, so that he could live there freely and safely, and that Sarah could also have a safe place where she could give birth in peace.
Thus God comforts his afflicted church, for he does not always leave it for good under the tyrants: he sometimes gives pious, godly kings and princes who maintain and nourish the churches and do them good. Such pious, godly princes in our time were the Electors of Saxony, who considered that it was primarily their duty to care for the churches. For this reason, they also established good schools and provided the churches, which had previously been miserably neglected and despised, with pious, capable ministers: while others persecuted the good word and with their tyranny saddened and devastated the poor churches.
Abimelech understands well how great a gift it is when a king or prince has in his kingdom the word and the right worship, a church and prophets of God: therefore he shows himself so very mild toward this foreign guest and shows him the greatest honor; he not only offers him that he may allow him to dwell in the land, but also that he may use all things with him according to his need, benefit and piety.
Therefore, this king belongs in the register of pious, holy princes, whose office is not to build monasteries, but to nourish the prophets and protect the churches and the congregation of God. How-
Although there are few of them who do this, the example of Abimelech should always be praised in the church of God and should serve as an example to others.
There are still many among us today who seize church property by force from time to time, and deprive pious teachers and preachers of their due reward. The papists, however, who are completely possessed by the devil, use persecution and the sword for this purpose; therefore they will finally find their reward. But the same reward will be far inferior to that which Abimelech received because of his fear of God; for Abraham prayed for him and he was helped: but the tyrants have the prayer of the churches against them, therefore they will be delivered to eternal death.
(160) Thus this history of Abraham is first of all an example to the preachers, that they may learn how God tries His saints in the highest virtues, such as faith, hope and love, so that they may suffer lack and infirmity, and learn to hope for comfort, help and salvation. These are the proper practices of those who are prophets or teachers. In Sarah this history is an example to the mothers of the house; in Abimelech, the princes; and the city of Gerar is to be praised, because there the son of promise, Isaac, was conceived and born: and I am surprised that in no other place in Scripture is this city remembered.
V. 16 And said unto Sarah, Behold, I have given unto thy brother baptized pieces of silver; behold, this shall be a covering of thine eyes in the sight of all that are with thee, and of all that are with thee. And this was their punishment.
This text is somewhat difficult for the sake of grammar; therefore the interpreters are very divided about it: but what the mind is, one can nevertheless easily take from the circumstances. Moses clearly indicates that what the king gave, he gave to Abraham and not to Sarah. For thus the king says, "I gave it to your brother," whom you call your brother; to you I gave nothing. But he also puts
add the reason why he had not given Sarah anything; "This shall be to thee," he says, "a covering of the eyes."
It is not surprising that there are some places in the Holy Scriptures that cannot be sufficiently understood. For who is there today who can understand the writings or books of the scholastics after the Parisian way of speaking has ceased? For where things perish in themselves and also their use, then one cannot understand the words either. He who has not studied law by no means understands the words that are used in court. Thus medicine also has its own words; thus also astronomy, whose words no one understands unless he first understands the art itself.
Now it is certain that after the birth of Christ the Jews have lost things and truth; therefore they can teach nothing good, and it is in vain that they torture and break themselves in grammar; they often divide one word into ten interpretations. For they have lost the right light of the words, namely, the things themselves of which the words speak. So in this place the words are also somewhat heavier, since he says: Erit tibi in velamentum oculorum: "It shall be a covering of the eyes to thee." For you cannot know whether mau is to understand the word, velamentum, (covering) activically or passively, as it is called according to grammar. But the last part of the sentence is even more difficult, especially if you want to consult the interpreters. Burgensis punishes Lyra and Sanctes is not one with the others either. Jerome adds the word memento to complete the sense, and undoubtedly gave it in Latin, reprehensam, punished. But unlearned people have falsified the text and have made it deprehensam. For reprehendere is a familiar word that means to punish, rebuke, chastise etc. As in the 6th Psalm v. 1: "Oh Lord, do not punish me in your anger" etc., and Is. 1, 18: Venite, arguite me, "Come then, and let us be right with one another" etc.
But let us leave the disputation of grammar, and see which of the following is true.
Which, in my opinion, is this: "To you," says the king to Sarah, "I will not give even a penny, that you may have a covering of your eyes, that is, a certain testimony of your honor and discipline, that I have not touched you. For if I were to give you anything in particular, I would arouse suspicion in others, as if your honor had been violated. So I understand the words, velamen oculorum, "a covering of the eyes," passively, that it is a peculiar way of speaking. Just as we say in Latin, obstruere os, to shut one's mouth: so they also say, velabunt oculos, they will cover your eyes, that is, they will not be allowed to accuse you, but will rather bear witness that you have kept your honor unharmed.
The last part of the text should also serve this purpose, since it says in Latin: Et reprehensa est, seu redarguta, that is, the king not only did not give her a gift, but she was punished by him, not out of hatred, but out of pure love. For in this way the king wanted to protect and preserve Sarah's good reputation, discipline and honor. This, I hold, is the right understanding of this text. Of the thousand pieces of silver I cannot say for certain what they were worth, but because the king gave them to him, I believe it was not a small sum of money.
V. 17, 18: And Abraham prayed unto God, and God bedded Abimelech, and his wife, and his handmaids, that they should bring forth children. For the Lord had shut up all the mothers of the house of Abimelech before, because of Sarah Abraham's wife.
With this piece, it is first shown that Abraham was a prophet of God. Then Abraham's church is gloriously praised, that it is truly the church of God, from which the Savior of the human race was to be born. For Abraham was a father of promise, and wherever he went he did not take many gods with him, just as Aeneas took his idols with him.
But he carried with him the promise of Christ, who was to be born of his seed.
Therefore, just as Peter teaches Cornelius in the Acts of the Apostles, Chapter 10, namely, that salvation and blessedness come only through the Son of God, who became a sacrifice for us on the cross, so Abraham also teaches the pious, God-fearing king Abimelech about the promised seed and that there are three distinct persons in the Godhead. This was quite a prophetic work, to which the other also comes, namely, from the intercession or prayer, so that he represented the king to God; which prayer is also soon answered. For it is impossible that a righteous and faithful prayer should be in vain; for the promises of God cannot lie, Joh. 16, 23: "If you ask the Father anything in My name, He will give it to you"; item Matth. 7, 8. Luc. 11, 10: "Whoever asks, receives" etc.
168) But that the text says that the maidens are healed, by this he understands the women and maidens who were subject to the king and were his subjects; as it is written in the books of Kings, "Art thou a servant of Saul?" And I have said before that the shameful poem of the Jews should be rejected altogether, as if Abimelech had been struck or wounded in his male member. First of all, he was struck enough in bed by the voice of God; for such dreams do not go away easily, but all of a man's strength is severely shattered by them: just as the example of Daniel shows, who, when the angel had spoken to him, lay down heavily for several days, Dan. 8:27. After that, the king was also saddened by the sad spectacle that he saw that his wife had come into danger over the birth. And since he had heard that the same thing had often happened to his subjects' wives against the common usage, I do not think that the king was struck in the secret places of his body, but that he had fallen ill from the punishment he had heard in a dream, when it was said to him, "You will die," and then also from
the danger that his wife faces, seeing that she has had to bear the punishment of his sins and that she has not been able to give birth. For as the text says, "The Lord had shut up all the mothers of the house of Abimelech hard, that they could not bear."
The Hebrew word rechem actually means the place where the fruit lies in the womb, and is sometimes understood synecdochically to mean the whole woman. It is also used to mean the kindness and mercy that is especially bestowed on the female sex, because it is naturally created to beget and nurture children; item, to gladly take pity on others etc. This tendency to have mercy on others is more inherent in the female sex than in men; therefore, because of such tendencies, women are called reellem in the Hebrew language; indeed, God also calls Himself reellem, namely, because He is a merciful God, and does not want to reject us when we are in need, but has mercy on us, sustains and nourishes us.
170 Therefore the punishment that the women of Gerar bore was not only that it was dangerous and hard for them in childbirth, but also that they had to despair of childbirth, so that they would no longer be able to give birth. The women knew full well what a great misfortune this was, which is why they all marveled that so many women approached and sent themselves to give birth, and yet were unable to do so. But they were suddenly healed by the prayer of Abraham, and in their distress and danger they learned the sins of the king, and believed that Abraham must be a true prophet of God, and in his house the true church of God; and so they were converted to the God of Abraham, whom the Lord had thus comforted together with Sarah, that she might conceive.
Since our Latin text has: Propter Saram, uxorem Abrahae, for the sake of Sarah, Abraham's wife, the Hebrew has: Propter (dabar) verbum vel causam Sarae etc.. Just as the title of a book is: Verba dierum, that is, history of the times. But in
In sum, Moses presented us with an example of prayer in this history, and how it was answered; how warmly God loves His saints, how carefully He cares for them, and how graciously and willingly He helps them, so that we may also learn to believe rightly, that is, to trust God, and to expect help and comfort from Him in due time.
But this text is also a good proof and example for the papists, namely, that they say: Abraham takes gifts from the king and asks for him: the same, they say, we also do in our monasteries, therefore it is just and right that we also take the gifts that are offered to us: item, that we may have honor and glory from it. For why should we refuse to accept such things, seeing that Abraham did not refuse? For he was well pleased that he was honored and made rich; why then should we pray in vain, as you Lutherans teach? To this speech I will answer simply, Do thou also as Abraham did, and we will gladly give thee all things. In this it is easy to follow Abraham, that you only take from others, yes, that you run to and fro and raise money from people under the appearance of prayer, but to follow the prayer of Abraham is truly not so easy. And one who can pray as Abraham prayed is not only worthy to be entertained and fed, but also to be held in great honor; as St. Paul says of the ministers of the word, 1 Tim. 5:17, that they are to be held in double honor; and Christ also says Matt. 10:10, "A laborer is worthy of his wages or his food."
It is said of St. Ulrich that he entertained and fed a beggar who had to pray for him every day. It is said, however, that the beggar's chamberlain missed one day's prayer and did not give him his share of food; therefore, the beggar is said to have left the prayer. But because St. Ulrich had suffered damage on the same day and was in danger, he asked the beggar if he had not prayed for him that day. The beggar said, "No," and added the reason,
The court master had not given him anything to eat that same day. Then St. Ulrich punished the courtier for depriving him of the prayer the beggar was supposed to have made for him with his barrenness. But the courtier said to him: "Dear, how highly do you respect that one prays an Our Father? Then St. Ulrich sent him to Rome to ask how highly one should esteem it where one prays an Our Father. The pope answered him: An Our Father would be worth a penny. But when the courtier laughed at him, the pope answered a second time: He considered it worth a penny; and the third time he answered: The whole world is not able to pay for an Our Father with all its money and goods.
This may have been written, but it is not without fruit and not in vain. For this reason, if the papists wanted to hold and enjoy such rich benefices or prebends, they should remember that they also prayed. But since prayer also requires faith in Christ, but they are not only without faith, but also hate and persecute the word to which faith alone adheres, there can be no true prayer with them. Prayer with them is only a work of the tongue: they shout and scream vehemently in their churches without any understanding, and recognize neither their own sorrow nor God's grace and mercy rightly. But in prayer, which is done without understanding and devotion, there can be no heartfelt desire or longing. For one says: ignoti nulla cupido, what one does not understand, one has no desire for.
(175) Thus, the prayer of the papists is, first of all, a tedious work and laborious work, which is not worth a penny in the sight of God; indeed, it is an abomination in the sight of God, since they are without faith and do not give God His due glory, namely, that He will forgive our sin by grace and without our merit, and will also give us everything we need for the sake of Christ Jesus His Son.
176 No monk thinks so, and yet they can compare their godless nature with this scandal.
The church has commanded that one should shout in this way in the churches, and that by the authority and power of the pope they are exempt from prayer, and are only obliged to read psalms; just as in the pope's decree this saying is highly praised, that in prayer one must pay attention to nothing but only to the words.
Who then would not be heartily hostile to such worshippers? Therefore their churches are in truth nothing but schools of the devil, and they should be deprived of their prebends tenfold, because, first of all, they do not pray; for they are without faith, and what they pray they do not understand: then they make of prayer only a work of the tongue, and of such clamor and clamor a service of God, when they truly blaspheme the Lord Christ in all their prayer. But the sins of commission, peccata affirmativa (for so we shall call them because of teaching), are much more abominable than the sins of omission.
Because the monks and bullwhistles esteem their prayers so great that they sell them to others, there can be called no worse wretches in the world than they. But the true prayers are those who have God's word, as Abraham had, and do not doubt it, they are children of grace; for they are called by the Holy Spirit through the gospel, taught and instructed in the knowledge of Christ, through whom they are heirs of God. Such glory and confidence, which comes not from us but from heaven, must be present if we are to pray. For if we do not believe that we are pleasing to God, we cannot think of prayer as pleasing to God. But whoever doubts this, as all papists must doubt it, will pray in vain.
But even if those who believe that God is merciful to them for the sake of His Son do something else, they pray without ceasing, for they have an inexpressible groaning that neither celebrates nor rests, but fills the whole world day and night with its cries, yes, it even fills heaven itself. The shameful papists do not see this sighing,
Therefore they publicly accuse us of not praying, but boast of themselves that they pray day and night; yet they do not know what a right prayer is, much less what a right prayer can do and how powerful it is: and yet they know how to talk a great deal about the great merit of prayer. They pray the Lord's Prayer with us as much as the words are concerned, but they do not see or understand what they pray. They do not know what the name of God is; they do not know how it is sanctified; they do not know what the kingdom of God is. And how could they pray rightly for the sanctification of His name and for the future of His kingdom, because they blaspheme the name of God, that is, the pure, sound doctrine, and persecute the Church?
180. We, however, who have the word and keep it, understand the danger that Satan brings to the poor church, and see the power of his kingdom that he has in this world; therefore we cry out of right heartfelt desire: "Hallowed be thy name," that is, give us devout God-fearing teachers in the church, who will reveal and make known thy name to the world, namely, that thou art gracious and merciful, and wilt forgive our sin and give us eternal life for the sake of thy dear Son, who was crucified and died for us; that all men may rely on thy grace and mercy, and call upon thee, praise thee, give thanks to thee etc. For this is to sanctify the name of God. "Thy kingdom come," that is, give us the Holy Spirit to rule us and sustain us, that we do not fall back again into the kingdom of Satan, who presumes to utterly destroy the Word, faith, and the right worship of God etc.
181 If then we pray, we are prophets ourselves, or children and disciples of the prophets; and it is not necessary that future things should be revealed to us. It is enough for the office of a prophet that we understand the Scriptures and can teach other people, and help one another with prayer. For he that is not a prophet can neither teach nor pray, neither can he do any other good work.
Therefore the name of a prophet is common to all Christians, and he who denies it may also deny that he has been baptized and instructed in the Word. There is only this difference, that some have the Holy Spirit more fully, but others not so fully. For although he is not as abundant in me as he was in Elijah, yet according to his measure he is also with me. Therefore I also teach God's word and pray for the church. If Abraham already had a greater measure of the Spirit, he nevertheless had no other Spirit, had no other Lord and God.
183 Therefore the papists defend their avarice, robbery and stealing with this example of Abraham in vain. For these are good works with them, that they read and sing psalms in their churches without heart and without understanding, wear a surplice, abstain from meat, but not from fish and wine. They think that such works are worthy, that they may have so much money and property, and so rich a prairie.
But the Holy Spirit and the Scriptures teach and preach much else concerning good works, namely, that to the good work belongs faith, that God is gracious to you for the sake of Jesus Christ. If the reason is there, then everything is holy, if you teach God's word, or comfort those who are distressed, or suffer your own weakness, or that others do you wrong. Therefore Christ says John 14:12: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also, and shall do greater works than these."
(185) Now what works did Christ do? Answer: He did such works as pleased his heavenly Father. He punished the Pharisees, he comforted the miserable and the afflicted. These works were pleasing to God. But it also pleased God when he slept in the ship, when he traveled, when he ate and drank. In the same way, he says, it shall be the same for those who believe in me.
Yes, say the papists, these are the common lay and bourgeois works. One should see sourly, one should be aware of the ge-.
They deny that we do anything like the works of other people, and, in sum, we should not do anything like the works of other people. Thus they clearly prove that they know nothing at all about good works, of which they boast and shout for and for, and accuse us as if we do nothing good. They, however, enjoy the goods of this world, so that
they fattened and from it they become fat. Or their accident and destruction will come suddenly. We pray for them, but in case they themselves hinder our prayer with their impenitence, and like the Sodomites must perish and be lost, our prayer will serve and benefit poor Lot and his family.