Sarah was an hundred and seven and twenty years old, and she died in Hebron, the capital of the land of Canaan. Then came Abraham to lament and weep over her.
(1) Lest any man think us ignorant, or that we have not read the thoughts of the Jews which they had concerning this text, we will first of all relate them. For in this text they invent some mysteries concerning the number of years Sarah lived, because Moses does not simply say a hundred years, and seven years, and twenty years, as we are accustomed to speak, but puts by each number particular years, as, a hundred years, twenty years, seven years: and they say that this was done to show that Sarah was as beautiful in the hundredth year of her age as in the twentieth, and as chaste and modest in the twentieth year as in the seventh.
Now let us give them such a poem as they have thought up out of a good heart, so that through it the excellent discipline and beautiful figure of the most holy old mother, who was well worthy of such praise, might
to be praised. For so we also use to do, that after the death of our friends we praise their praise and virtue, but cover up the infirmities, and what is worthy of praise, say freely from them, so that we may soothe our sorrow and desire for them with time. But if someone wanted to make a general rule out of this and apply it to all the years, it would be ridiculous; just as it would be a very clumsy thing to make such a comparison of the years as this, since the years of the patriarchs are counted.
(3) And I am surprised that they did not rather consider why Moses speaks in the plural: vitae Sarae (the lives of Sarah), and wanted to say, as it were, that Sarah had many lives: such would have been a more useful consideration, namely, of the years of the lives. For this shows how many great, innumerable and various changes, dangers and misfortunes, as well as various conditions Sarah experienced and endured in this life. First, she was born and married in Babylon; soon after, she left there with her husband and lived in Haran, and then in the land of Canaan, where Abraham had been a stranger and had moved from one place to another.
to the other, and finally came to Egypt and Gerar.
4 The pious holy mother was able to endure such changes and the vexatious heavy pilgrimage with great strong courage and was very patient, as it also ended with all kinds of misfortune that she encountered. And it has this character with all people's lives, so that one would like to call it quite a lot of life for the sake of the miraculous change of all things. For as often as a new challenge comes, so often do we die, and come to life again when we are raised up and receive comfort.
Dear one, see how there is such a great change and difference in every man's life. The first age of a man is when a child is seven years old. After that, other seven years soon follow; just as philosophers and physicians speak of this when they speak of the years of stages, in which great changes take place. And St. Paul says of himself in 1 Cor. 13:11: "When I was a child, I spoke as a child, and had childish thoughts; but when I became a man, I put away those things which were childish." Such changes always follow each other in human life. That is why the same times or ages are called vitae (life) in every human being. For every seven years we are somewhat changed into another form, become differently minded, get another mind etc. In sum, we die and come to life again.
In the third seven years come the thoughts of marriage. When you have become a husband, then comes the care of the house or worldly government. If you are elected to the council and used for the counsel of lords and princes, you must begin to live in a new way and, as it were, crawl into a new skin; for there you must bear all kinds of unpleasantness, burdens and burdens, in addition to hatred and enmity from neighbors and fellow helpers, and often also suffer that your honor and good reputation are diminished. Such a variety of changes and changes also make a variety of life.
7 And Moses wanted to indicate this, when he says vitae Sarae, as if he wanted to say: Sarah often, after she had been in many places and seen many people, had to change her mind and spirit, life and way of life; when she came to a place, where she thought she wanted to live there in peace and tranquility, she soon had to move on again and look for another place, and at the same time she had to change her attitudes and behavior: so that this holy matron had many lives. The Jews should have taken note of this, and it would have been worth thinking about; although I will easily believe that she was just as beautiful in the hundredth year of her age as she was in the twentieth.
8 After this, one should consider even more in this text how Abraham preached such a beautiful funeral sermon and praised Sarah in it. For in the Holy Scriptures, no matron is praised as highly as Sarah: her years, life and life, as well as her burial, are described; therefore, in God's eyes, she was the only noble pearl that He especially loved, and St. Peter rightly cites her as a model and example of all holy women. For thus he says 1 Ep. 3, 6: "As Sarah was obedient to Abraham, and called him Lord, whose daughters ye became," etc., thus holding her up as a mother to all Christian matrons.
(9) Of the other wives of the patriarchs the Scripture does not indicate how or when they died, as it does not remember how many years Eve lived or in what place she died. Of Rachel it is written that she died in childbirth and in childbirth, but of all the others it passes by and is silent, so also that we know nothing of the death of the mother of Christ; but Sarah alone has this honor, that of her the certain number of years, the time of her death and the place of her burial are described, which is then a great praise and certain sign that she was held before God as a dear matron.
(10) And all these things do not concern Sarah alone, who has now died, but us also,
who are still alive to me. For this is a great comfort, that we may hear that the end and death of these most holy patriarchs and dearest fathers, against whom we are nothing at all, is no different from our death, but that it is as horrible and ignominious as ours. Their bodies have been buried and devoured by worms, buried in the earth for the sake of the stench, no other than as if they had never been the bodies of such saints, even though they were very holy men and still truly live in Christ, even though they have died before our eyes.
(11) Therefore, I say, these things are written for our sake, that we may not know that the most holy fathers and mothers suffered the same things that we must suffer, who are certainly known to be alive in the sight of God: and I hold that they were raised with Christ, Abraham, Isaac, Jacob, Adam, and others.
012 And it may be supposed that this was the cause of Abraham's endeavoring so much for burial, that his Sarah deceased might not be buried in a foreign land; as we shall hereafter hear of Isaac also. Likewise, Jacob and Joseph did not want to be buried in Egypt, but in the land of Canaan.
(13) Such their will and desire shows that God put this into their hearts, that they desired and wished to be buried in the land promised to them, with the certain hope that they would also be raised with Christ. Therefore they wanted to be buried there, so that they would not rest far from the future seed; for Hebron is two or three miles from Jerusalem. Therefore they were undoubtedly raised with Christ, for our consolation, that we should not be afraid of death when we see the terrible form and change of our bodies after death.
14 Those who have no hope of the future resurrection, as Paul says of the Gentiles 1 Thess. 4:13, think and ask nothing about the life to come;
But this is written to us, that we should remember how from the beginning of the world all the saints died, and became such stink, dust and ashes as we are; as St. Paul says 1 Cor. 15, 43: "It is sown in dishonor" etc.; they suffered the same decay and dishonor, regardless of the fact that they were holy in body and soul. For thus it pleases God that from worms, from rottenness, from earth that is all decayed and full of stink, He will raise up a beautiful body, more beautiful and lovely than all flowers, balm, even the sun itself and stars.
(15) These things I teach you, that we may be moved by the examples of these saints. For the weak in faith are more moved, and are more easily comforted, by such lesser examples than by the example of the Lord Christ. Because Abraham, Isaac, Jacob and Sarah die in this way, a pious, God-fearing heart, even if it is still a little weak, thinks: Why would I refuse or be afraid of this, which has generally gone over all the saints?
(16) For the weak imagine not only their own weakness, but also the hideous form of the dead bodies. Therefore they think: If I had such a body as Christ had, which death could not consume, nor worms devour, I would wait with greater courage for the last day. So Christ's death, when it is held up as an example, is considered almost no death, because he rose again on the third day. Therefore, the weak will be more accepting and strengthened when they see that the bodies of the holy patriarchs decayed and were devoured by worms just as much as ours.
But those who are better equipped and stronger in faith simply despise death, mocking it with proud courage and defying it. What is death? they say. What is hell? Christ, the Son of God, died and put Himself under the law; with His death He overcame death and brought life back to us. And if we were so strong and
If we could believe without doubt that Christ died for our sins and rose again for us to righteousness and life, no terror or fear would remain in us. For the death of Christ is a sacrament which assures us that our death is nothing. But the weak are moved more by examples than by such a sacrament. For the greatness of the person of Christ makes it not so easy to penetrate hearts and persuade us to despise death.
18 Therefore we remain with the examples; as I myself at times have more desire for the example of Sarah than of the Lord Christ; which cause is the weakness of our faith. It pleases me and seems to me that the death of Sarah is more sweet, and I am more comforted by it, because I know that she was a holy matron, and yet I hear that she dies so shamefully according to reason, and is buried and forgotten, as if she had been torn away not only from the sight of men, but also from the sight of God and His angels. If this has happened to her, I should not be offended if this also happens to me.
But those who have strong courage and faith keep the sacrament; and because they believe that the Son of God died for them, they defy death and mock the devil and the hells; as Paul says 1 Cor. 15:55.Death, where is thy sting?" and Col. 2, 15: "He hath stripped the principalities and the powers, and hath made a public spectacle of them, and hath made a triumph of them by himself," since St. Paul speaks of death very mockingly and contemptuously. For Christ is not only an example to him, but also a sacrament, which is more complete and much higher than an example. For everything that is lacking in the example, the sacrament fulfills in a manifold and innumerable way. Sarah did not die for me, nor can she give me life; but in the sacrament there is this majesty and emphasis, that it has such power to make alive, which will give me life in the resurrection of the dead. Sarah's example draws, provokes and persuades us to despise death: but the Sacrament does and works this in my
Body, which was done to Abraham and many saints who were raised from the dead.
(20) Therefore the examples are not to be rejected, for they provoke, speak sweetly, and move us: but the example of the Lord Christ, being at the same time a sacrament, is powerful in us, not only teaching as the examples of the fathers do, but also working that which it teaches, giving life, resurrection, and redemption from death.
(21) For the examples of the saints teach us that we must die, and they urge us to endure and suffer death with a patient heart. But the example of Christ says this: "Arise and be alive even in the midst of death; that which was corrupt and decayed in you shall become clearer and more beautiful than the sun. For the example of Christ is a sacrament that testifies and makes us certain; it does not only teach us or convince us, but it necessarily and definitely proves that the death of Christ gives us life.
(22) Those who are therefore weak and have frightened consciences do well to imagine the examples of the saints, so that they may keep their faith and awaken and strengthen it more and more. But after that they should also know this: What is lacking in the example of Christ, as far as bodily shame or dishonor is concerned (for he did not decompose dishonestly or was eaten by worms), that this was abundantly repaid and fulfilled on the cross and in the garden. If anyone had seen the terrible anguish and torment he felt and suffered there in spirit and soul, he would have said: O how glorious was Abraham's and Sarah's death compared to this cross of Christ! Therefore, what was lacking in his body in that case was fulfilled in his spirit and soul.
(23) Of the name of this place there is much dispute. For in Abraham's time it was not yet called Hebron, but Kiriath Arba; above in the eighteenth chapter v. 1. it is called the grove Mamre. But why this happened, the grammarians are not yet one among themselves and the dispute is not yet decided. In the Latei
nische Arbea: in civitate Arbeae, in Arbastadt, as if Arbea were a proper name, as we call several cities in German Halberstadt, Carlstadt etc.
(24) But if one wants to follow the derivation of the word Kiriath Arba, it is just as much as if one wanted to say four-city. Jerome follows this derivation, and states that four patriarchs were buried there with their wives, as Adam, Abraham, Isaac and Jacob; and of the last three there is no doubt; but that Adam and Eve were buried there, no one can easily prove. From the book of Joshua Cap. 20, v. 7, it can be seen that Hebron was called Kiriath Arba before, and that this name was given to the city by a prince whose name was Arba, who was great among the Enakim, that is, among the giants or tyrants who lived at that time; and he was an outstanding man, and distinguished himself either by virtue and wisdom, or by shame and vice, or for whatever other reason he may have been great or famous. Thus the city of Carlstadt is called by Carolus, who was great and excellent among the kings. Item, Halberstadt has the name of one who was called Albertus, who was the most excellent among those of nobility. Arba, however, had the name from the number, as also the Latins say Quintius, Octavius, Nonius.
25 Therefore I do not accept this opinion of Jerome, that he says Adam was buried in that place. Because by the Flood such a destruction and desolation came over the whole world that no signs remained at all, by which one could have felt where the previous burials had been. Just as the whole world has become much worse and the following world cannot be compared with the previous one at all, both of the fruits and plants and also of the people. Paradise is torn and desolate, and no one knows in which place Adam or Eve or other fathers are buried. Therefore, neither their graves nor other marks of them remained after the Flood.
Some have also invented another fable and lie, saying that Adam was buried on Calvary, when Christ was crucified. With this they want to indicate that Christ died in Adam's grave or where the tree of knowledge stood. These are good poems, but it seems to me that the truth is that the place where Paradise was located was around Jerusalem.
27 But it is a strange thing, and to be remembered for this reason, that Abraham and Sarah wandered about in so many places, of which I have often said that Moses nevertheless says that Sarah died in Hebron, when he had just before told that Abraham, Sarah and Isaac dwelt in Gerar, that they were protected by the favor and protection of King Abimelech.
028 When Isaac was born, Sarah was ninety years old; but at the time Moses says, he was seven and thirty years old, so that he must have increased both inwardly and outwardly, in body, in strength and power. When he was to be sacrificed, he was twenty years old; from that time on he lived seventeen years until the death of his mother Sarah. In the meantime Abimelech died and another king came in his place, who, as it usually happens, was not equal to the previous one. But now that the king had changed, the people had also changed their minds, and hatred and envy had arisen again against Abraham, both at court and among the people, after they had seen that he had increased in number and had received great goods. Because he was so unjustly hated, insulted and driven away, he escaped and returned to his old inn in Hebron, otherwise he would have had no reason to leave there.
29 Now Abraham may not be at home at the time of Sarah's death, may have been busy with his household, selling fields or other property he had in Gerar, or may have been burdened with other such business; and God does not reveal this to him, nor does He keep him at home, but sends him away on a journey.
But when Sarah lay in bed, she would no doubt have sent a messenger to call Abraham home, but death overtook her before he returned. When he returned to Hebron, he found his wife dead at home. These things are written for our sake, so that if such a case should happen to us one day, we will not think that something unusual or new has happened to us, more than to these holy people who were very dear to God. For it is truly a case full of pain and heartache when one has to lose his most beloved wife and in addition in his absence.
Genesis 30 says, "Abraham came to lament and weep over Sarah. He cannot bring her back to life, nor does he call her his wife, but his dead, which is very pitiful and miserable. Without a doubt, her virtue, piety, the friendly companionship of her entire life, her sweet disposition and manners, which she had, her gentle manner, discipline, honor and heartfelt love for her husband, were before his eyes and heart. For that such things were all very excellent in her, I have now often said.
(31) What is this that Moses says Abraham came to lament and weep for Sarah? Did such a great man then weep, lament, wear mourning clothes, make sorrowful gestures, look sadly, cast down his eyes? etc. Where then is the great man of victory, who overcame so many miseries, who wandered through Syria, Egypt, and the whole land of Canaan so many times; who slew and smote four kings, and saved Lot, and sacrificed his dearest son? Such works are not found in any history. For he wanted to slaughter the son on whom the hope of descendants and promise stood, thus overcame his fatherly heart and the highest natural inclination with strong courage and killed him.
Why then does he weep? and why has he not kept himself manly here? He does not act otherwise than as if he had such great spirit and courage as the saints.
I do not want to have the care of God, and as if he had never been exercised and tempted by some danger or adversity. To this I answer: The holy Scripture wants to prove by this example that God is not displeased that one mourns or weeps for the deceased parents, wife and child or good friends, yes, if one does not weep for this, it is a sin and a disgrace; as the world, which is even leprous and impure, calls such inhuman unkindness and unmercifulness, which is without all compassion and love for wife, children or relatives. But it is a raging nonsense and not a virtue.
The holy fathers were very tender people and purer by nature than other people, therefore they had more excellent and heartier inclinations than other insensitive people. For the holier one is and the better he knows God, the more he has understanding of creatures and the more he lets them move him. Part of lamenting and mourning is that you grieve and mourn from the heart, so also that your sad face, your tears, sighs, howls and cries show your heartache and sorrow. Therefore Moses writes plainly and commends to Abraham the mourning and weeping. And see how Jacob wept so bitterly for Joseph's sake. That is why the holy fathers took the misfortune and sorrow of human nature to heart, wept with the weepers, Rom. 12, 15, were not sticks or rough blocks, but had very tender movements and inclinations. For they had the knowledge of God; but he who knows God also knows the creature, understands it and loves it. For in the creature are footprints and characteristics of the Godhead.
(34) Since God created the heavens and the earth in the beginning, the first characteristic of the Father was the essence of all things, then the form was added, and thirdly the goodness or that they were good creatures. But such a difference in the creatures is noticed only by the pious; the wicked do not recognize it, for they recognize neither God nor the creatures, much less their usefulness.
35 For this, that one can see the benefit and
The one who sees the use of the things that God has created belongs to the Holy Spirit, and the one who sees the same use of a creature sees the Holy Spirit. Whoever sees the form of the beauty of the same, sees the Son; but whoever sees the essence in itself, the preservation and duration of the creatures, sees God the Father. And these three parts, namely, the essence, the form and the goodness of the creatures may not be separated from each other. A miser, however, sees in money only the essence, form and weight, but pays no attention to the fact that it is a characteristic of the Son of God, nor does he consider what it is actually supposed to be useful for, namely, that it should serve primarily for God's glory and then for the benefit of the neighbor. So godless people do not see the goodness of things, although they do see their nature and form to some extent. So a hard-hearted and unkind person does not see the benefit of the wife and children.
(36) Abraham understood for what purpose his Sarah was given to him, not for fornication, but to rule his household, to beget children with her, and to bring them up in the fear of God. But because the wicked do not understand this, they do not take it to heart, but are only stones and blocks; and truly such inhuman unkindness and hardness of heart is a sign that nature is leprous and corrupt.
37 Therefore these things are written to Abraham for praise and honor, and that we should learn from them that it is praiseworthy and good to mourn and weep for good friends; as he also did in the 19th chapter above. V. 27. for the Sodomites, although it was in vain. For since we are human beings, we must feel and sense the inclinations that were created by God the Creator and sunk into our hearts, so that we are not like unreasonable animals. And so one should diligently note this description of the patriarchs, which the Holy Scriptures have thus set before us, that they are like us, have human affections and inclinations, are compassionate and speak like men. For man's speech, inclinations, heart and soul are the same.
creatures of God, even though they are weakened and corrupted by original sin.
(38) The Holy Spirit also praises the natural inclinations in the greatest of men, who have been famous for their virtue, piety and great deeds. They have not been sticks or blocks or puffed-up spirits, moved neither by happy nor sad things, but it behooves godly people to let the pious accident, even their joy and happiness, go to their hearts, and grieve even when their adversaries come into danger; and such inclinations are governed in godly men by the Holy Spirit.
(39) Just as everyone else mourns when he loses his wife, so the saints also mourned and wept over the death of their dear friends, and this is an honest and Christian mourning. Others, however, who do not mourn or grieve in such a case, boast of their manhood and strong minds, but are inhuman, unloving and inexperienced people who despise such things as God created and are His creatures.
40 So Abraham mourns and grieves because he has lost Sarah, his wife, a godly, honest matron, who governed the servants and managed the whole household, which was large and extensive. He lost in his house the light which had shone forth to the household in all manner of virtues. For Sarah was a queen of all queens and mother of all housemothers. And this is what Abraham's example teaches us about human tendencies and about mourning and weeping over the dead.