1. Now Sarai, Abram's wife, bore him no children. She had an Egyptian maid whose name was Hagar; 2. and Sarai said to Abram: Behold now, the Lord has prevented me from bearing children; go in to my maid; it may be that I shall obtain children by her.
ABRAM had been delivered from his anxiety about an heir, which had made him afraid that his Damascene servant would come into the possession of the promise as his legal and not his natural heir since he himself had no heir. For this reason the Lord expressly promises Abram that he will have a natural heir, one from his own body.
Now follows another trial, which distresses his wife Sarah. Thus the life of this godly couple was full of trials and incessant troubles. People who are coarse and lack experience in spiritual matters see only the fact that she brings her maid to her husband. Because they themselves burn with lust, they do not consider the promise which gave occasion for this action; they consider only those filthy deeds of the flesh. The Jews do the same thing.
Thus I have heard all too often in school—not only from jurists but also from theologians—that the writings of Moses contain nothing but the lustful deeds of the Jews, since he devotes a great deal of attention to the recording of genealogies and marriages.1
Such opinions give proof of foul minds, which pass rash judgments on the deeds of the saints on the basis of their own character. The godly husband and wife do not resort to these plans because they have been spurred on by lust; they succumb to temptation, both because they are concerned about offspring on account of the promise and because they are eagerly waiting for the Seed promised to Adam in Paradise.
Therefore Sarah, who knows that she is both exhausted and barren, shares her plan with Abram and has her maid Hagar lie with him, in order that she may be built from her. Even though she is not in doubt concerning the promise, yet she does have doubts about the persons whom God wants to choose for this work.
This passage praises the fruit of matrimony, namely, the propagation of the human race. The writings of the heathen also give lavish praise to this fruit. Even though the world is unable to understand these thoughts which trouble Abraham, it nevertheless both approves of marriage and condemns promiscuous lusts.
It has always been the wish of respectable parents that their children be joined in respectable marriage rather than associate with rakes and prostitutes.
In the first place, reason is aware of the respectability which will exist in this lawful union of a man and woman; in the second place, it considers the enormous advantages; for it sees that from this source flow states and households, which would necessarily collapse and perish if there were no lawful and secure marriages.
But Abraham bears in mind not only the opportunity of increasing his offspring but also the redemption of the entire world, which he knows will come to the world through the promised Seed. This he longs to have accomplished in any manner whatever.
In his seventy-fifth year Abraham left Ur of the Chaldeans; but this is already the tenth year of his exile, and so far there appears to be no hope of a child. To be sure, he has the promise; but it is being delayed, and in his own opinion it is being delayed too long.
If we consider what he did—so much wandering and so many journeys, then the battle with the four kings—this decade was very short; but if you think of the delayed promise, it was long indeed. Month after month and year after year passed by. Yet Sarah remained childless.
Here there were no lustful thoughts, but the anxious expectation of the seed racks his mind. Moreover, what conversations, sighings, tears, and mutual comfortings there must have been between the saintly spouses during these years as a result of this trial! For the longer the promise was delayed, the more heavily the cross lay on them and the more unbearable the trial became.
Hence in this chapter Moses wanted to portray the extraordinary trial of Sarah. Abraham's doubt about an heir had been removed through the promise, for he knew that an heir had to be born from him. Assured that a descendant would come from his own body, he now has doubts about the mother—and not without good reason, for Sarah was barren by nature and also too old to have a child.
As an example to all women Sarah is described as having been a very wise woman and most faithful to her husband. She had followed him into exile after giving up all her friends and relatives. While in exile
- 23 she steadfastly bore all the inconveniences and hardships. She humbly obeyed her husband in all things.
Now, after all circumstances have taken away every hope of a child, she nevertheless does not abandon her faith; nor does she doubt the promise.
Even though Sarah sees that the fulfillment of the promise is being delayed and even though she despairs—both because of her barrenness and because of her age—of being a mother, she nevertheless relinquishes the glory of motherhood in the utmost humility and is content if her maid Hagar becomes pregnant by Abraham.
Therefore she holds fast to her faith and hope in the mercy of God. In the utmost humility she bears the disgrace of barrenness and willingly concedes this honor to her maid.
The wives of Job, Tobias, and David would not have acted this way.2 They would have cast doubt on the promises of God and would have said indignantly that they had been deluded by Satan. They would have quarreled with Abraham for having left his native country because he had been deceived by Satan's tricks. But if they had resorted to none of these tactics, they would in any event have had doubt about God's good will toward them and would have considered barrenness a sign of God's wrath.
But Sarah distinguishes most beautifully among the gifts of God. Even though she is barren, she believes that He loves her. For this reason she willingly concedes the glory of fertility to her maid. Thus the virtue of this woman is extraordinary in every respect.
Therefore Sarah is deservedly held up by Peter (1 Peter 3:6) as a pattern for the entire female sex. But under the papacy accounts of this kind were held in contempt because they conflict with celibacy, even though you see that this wife had far more virtues than anyone of all the celibates. For who will ever be able properly to explain and praise the fact that she relinquishes the glory of maternity of her own accord and is willing to be considered rejected, as it were, in this respect, provided that she remains in the grace and compassion of God and the promise is fulfilled through another woman?
Abraham's virtuousness is also outstanding. Although he had the right to take another woman, as was customary—for at that time polygamy was in vogue—yet he does this only at the urging of his wife. This was a rare example on the part of both. Abraham could have taken another woman than that Egyptian servant, one who was more distinguished, more refined, and in better circumstances; but he yields to his wife, who has her maid lie with him. Sarah herself intends to remain the mother and the mistress in the household; she herself intends to have the promised Seed—if not the natural one, still the legal one.
Take note of Sarah's temperate language: "The Lord," she says, "has prevented me from bearing." She does not indignantly blame Satan, as we are in the habit of doing; she acknowledges the act of God with humility and says: "So far it has not been the Lord's will that I should bear children."
Accordingly, Sarah acknowledges that matrimony is a way of life established by the Lord and under God's control; she voluntarily endures her barrenness with equanimity. She would have thanked God most sincerely if He had blessed her womb.
Because of its modesty the Hebrew manner of speech is very pleasant. "Go in to Hagar," says Sarah.
In like manner Scripture says of David (Ps. 51): "He went in to Bathsheba."
Furthermore, the verb "to build" connotes the blessing of offspring; for when offspring are given, the house is built and a household is properly established, because the parents know for whom they are working and whom they will have as heirs of their possessions.
Here, too, the faith of this most saintly woman is shown. Sarah has her maid lie with Abraham in order that she, Sarah, may lay claim to the offspring as her own. She intends to be a mother legally, even though she cannot be a mother naturally.
And this reason induced Abram to obey his wife when she urged and entreated him. Because the promise was there and yet it was by nature impossible for Sarah to give birth, they conclude that offspring must be sought from another mother, lest the promise be obstructed.
But this ease should not be set up as a pattern, as though we were allowed to do the same things; for it is necessary to consider the circumstances. The promise of the Seed has not been made to us, as it was to Abraham; and no matter if your marriage is completely barren, there is no danger whatever from this source, even if your entire lineage should die out if God so wills.
Abraham, however, not only had the promise of the Seed, but it was also an assured fact that Sarah was barren.
- 24 These circumstances do not exist in your case. Therefore this unusual action of these spouses should in no wise be adduced as a pattern, especially not in the New Testament.
For the Old Testament permitted polygamy also for the sake of children, and in Moses there is a law which states that if anyone has ravished a maid, he must keep her as his wife (Deut. 22:29). But regulations concerning ceremonial or legal matters have come to an end, and Abraham's case is far different from the one which appears in Moses.
And Abram hearkened to the voice of Sarai.
3. So, after Abram had dwelt ten years in the land of Canaan, Sarai, Abram's wife, took Hagar the Egyptian, her maid, and gave her to Abram her husband as a wife.
Moses states clearly that Abraham obeyed Sarah; he does not say that he was glad to do so. I for my part am completely convinced that he obeyed Sarah unwillingly; for he loved her very much, as the account shows. Yet he yielded to her reasons when she mentioned her barrenness and her old age.
Therefore he does this in compliance with his wife's wish, not as the polygamists of the Old Testament were in the habit of doing.
And Moses has reason to continue to call Sarah Abram's wife, and Abram her husband. He does so in order to show that Abram did not become an adulterer and that the earlier marriage of Sarah and Abram had not been dissolved by this new arrangement. Abram remains the chaste husband of his very chaste wife. He lies with Hagar only to prevent the promise of God from being obstructed.
4. And he went in to Hagar, and she conceived; and when she saw that she had conceived, she looked with contempt on her mistress.
Here a new trial begins. The fact that Moses mentions the ten years—this the Jews bring into conformity with the rule and law that a husband should live with his wife for ten years, but that in case she remains childless for a decade, then it is right for the husband to take another wife, in order that he may not die without an heir.3 I do not know whether this law was observed or not.
Nevertheless, I do not approve of their taking this historical account as a pattern; for, as I stated previously, it has its own particular circumstances.
And why should the Jews use Abraham's example to justify polygamy when this practice was commanded in the Law (Deut. 25:5)? For the widow of a brother who died without children had to become the wife of her deceased husband's brother, in order that the latter might bring forth offspring for him who had died.
When we reflect on this command, we commonly assent to the opinion that much license was given to sexual lust among the Jews, since polygamy was not only permitted but even commanded.
But my opinion is different, for we see the ways of nature. As soon as the law orders us to do something, we do it unwillingly and incline toward what is forbidden.4 Nor did polygamy lack disadvantages. We see the boundless weakness of women. They indulge their moods and are controlled by them. One is irritable and quarrelsome; another is proud. This one is unsuited to manage a household; that one is negligent in bringing up children, etc. Therefore it was a serious matter to marry the wife of a deceased brother, for the Law could not be evaded under any pretext. Hence this Law did not give license for lust; but it did increase trouble, toil, and worries.
And through Adam's disobedience nature has become so stubborn and rebellious that it cannot bear any law. Thus since marriage has been enjoined so that every man may have his own wife in order to avoid fornication (1 Cor. 7:2), we find that celibacy is extolled by some with immoderate praise and that young people are more inclined toward promiscuity.
In the comedy the old man says: All who have amours are reluctant to marry.5 And before our eyes there are countless instances to show that spouses who love each other most fervently come to hate each other for the most insignificant reasons, forsake each other, and associate with others.
So savage and corrupt is human nature. Marriage is necessary as a remedy for lust, and through marriage God permits sexual intercourse. Not only does He cover the sin from which we are unable to abstain, but He also blesses the union of the male and the female. And yet the whole world shuns this legitimate, divinely instituted union and prefers to indulge in promiscuous relations, which are harmful in more than one way. Property is squandered, bodies are damaged by serious diseases, God is provoked to inflict horrible punishments, and, worst of all, states and households are destroyed.
- 25 Why do we not avoid these great evils? Why do we not prefer to seek the blessing of God through a legitimate union? Obviously because our nature is corrupted by sin, rebellious, and intolerant of laws, and does not want to be tamed or restrained.
So indescribable and pernicious a malady is our inborn disobedience. From it stem those sayings of the Greeks and the Latins which condemn marriage and advise against it because of the annoyances of the flesh it brings with it.6 And yet those who were more prudent esteemed respectability more highly and declared that marriage was the inseparable union of a male and a female.7
This union must be brought about with the consent and will of each spouse. After they have been thus united, they plan and work together, provide food for themselves and their children, bring up their children in the fear of God, and rule the household.
It is when domestic discipline is maintained in this way that ministers are provided for the churches; capable rulers are supplied for the community; and the church, which alone has the true knowledge of This is profitable instruction, and young people must often be reminded of it in order that early in their lives they may receive and learn true and honorable ideas.
And this is the point of the text before us. For what the Jews dream up concerning the ten years when they adduce these words about Abraham as a pattern is nonsense.
To teach hearts what true piety is it is useful for us to observe how the godly spouses take counsel together when they are tried; how Abraham, the husband, gives assent to the honorable and godly plans of Sarah; and how both hold fast to the hope they have in the mercy of God.
For Abraham, who loved his wife so tenderly and had lived with her for so many years, it was a difficult thing to lie with her maid, and an Egyptian at that; and yet he overcomes this antipathy and obeys
Sarah when she implores him. This was a great humiliation for the saintly patriarch. But what was the outcome?
Sarah, a very saintly woman, does not begrudge the maid her husband and voluntarily grants her the honor of motherhood; but when the maid becomes a mother, she begins to despise her mistress Sarah in comparison with herself. Such are the ways. of human beings. Kindness is an indispensable and praiseworthy virtue; but not to be offended by ingratitude, or to put up with ungrateful persons—this is a far greater virtue and one that is even more indispensable and deserving of greater praise than kindness.
Here there is no middle ground. The kingdom is either God's or the devil's. It is characteristic of the kingdom of God to show kindness, give counsel, do good, yes, even to be subject and to serve. But to repay kindness and all favors with ingratitude is characteristic of the kingdom of the devil.
Therefore if you want to be godly and to hope for the life to come, it is necessary to observe this universal rule: Do good to all men, have pity on all who are in distress, expend your very property and life, and yet expect no gratitude for all this; but steel your heart in the certain knowledge that evil deeds instead of good deeds will be your reward.
But he who does not want to do this, let him look for another world, a world in which there are only grateful human beings; and let him deliberate more wisely about bestowing kindnesses than saintly Sarah and humble Abraham did.
But we know from experience that very few steel their hearts in the way I have mentioned. We all expect thanks for our kind deeds; but when we do not get the thanks we desire, then complaints, reproaches, blows, and irreconcilable indignation result, as can be seen from the examples of the poets, particularly the tragic poets.8
When I was a student at Erfurt, the burgomaster was hanged on the gallows by a man whom he himself had saved from the gallows.9 And Christs complaint in the psalm (41:9) is well known: "Even My bosom friend in whom I trusted, who ate of My bread, has lifted his heel against Me."
Therefore not only in the church but also in the state and in the household one should follow the rule of showing kindness to ungrateful people. For such are the ways of human beings, and that word of Christ
(John 13:18) is properly employed as a proverb: "He who eats My bread—that is, to whom I am giving food and clothing, whom I am cherishing as My dearest son, and whom I am supporting on My bosom— has lifted his heel against Me."
- 26 You must arrange your life in such a manner that in the first place you are a servant of God, that is, that you trust in God not only so far as this temporal life is. concerned but also because He is forever our
God, whom we shall have and keep forever, even if everything else should fail and cease to be.
In the second place, you should show kindness not only to friends but also to enemies. If they have thanked you, it is well, and your favor has been conferred so much more auspiciously; but if they trample you underfoot and substitute hatred for thanks, your kindness has nevertheless not been wasted, and you have followed the example of your Father in heaven, who lets His sun rise over the good and the evil
Such are the ways of human beings. One must not maintain that these are chance occurrences. No, they are inevitable and cannot be otherwise, to use a statement by Aristotle.10
There is no greater and more glorious work than a correct and genuine training. If, then, you are a teacher or the director of a school, what should you do? You must educate, teach, correct, and admonish the young people who have been entrusted to your faithful care. You must do so in the expectation that some will do their duty, others not. For whoever wants to do a kindness is bound to waste it, because there are always more who spurn sound advice than there are who follow it. The fact that our kindness has not been completely wasted should be sufficient for us; and if among ten lepers one returns and acknowledges the kindness, this is enough (Luke 17:18).
If among ten pupils there is one who submits to improvement and studies diligently, this is enough.
For then the kindness has not been completely wasted. God's example directs us to show kindness to the grateful and the ungrateful.
The world is ignorant of this or at least refuses to do it. It expects gratitude and holds that favors are bought by favors. When this expectation fails, it becomes indignant and follows the example of the misanthrope Timon, who hates everybody alike and shows kindness to no one.11
You must shun this inhuman conduct and show kindness to others in such a way that you do not hope for a reward in this life, just as your Father in heaven is kind to the ungrateful world.
Let us follow His example and not that of the world, for that familiar saying is true: "He who ate of My bread has lifted his heel against Me" (Ps. 41:9). And many examples prove that the expectations of men are deceptive.
A man looking around for a wife carefully selects for himself one of whom he hopes that she will reflect his own ways in the most pleasing manner. But the hidden recesses of the heart are inscrutable.
Gradually pride, jealousy, and irascibility come to the fore. Learn, therefore, that such is the character of the world; for just as God is God, that is, just as He is kind and good, so the world is the world; it is ungrateful and evil. Therefore let those who want to live under God be ready to serve everybody, and let them accustom themselves to putting up with ingratitude.
The monks, who had no knowledge of God or of people, withdrew into the deserts and there lived for themselves. But this is by no means Christian. You should remain in the world and among people; and you should endure the annoyances of the world and of Satan, and not be overcome by the flesh. For to overcome the malice of human beings is the mark not only of a man but of a Christian.
The legends or accounts of the saints which we had under the papacy were not written according to the pattern of Holy Scripture. For to wear a cowl, to fast, and to undertake similar seemingly difficult tasks is nothing in comparison with those inconveniences which domestic life brings with it and which the saints bore and overcame with patience. Sarah had a right to feel painfully wronged by the fact that a purchased slave is puffed up and treats her mistress with disdain. Hagar had nothing in this world except food and clothing; she was elevated to this honor of bearing the offspring of such a great patriarch, not because of any merits, standing, or worth of her own but solely because of the kindness and the love of her mistress.
But the Holy Spirit does not disdain to describe such domestic troubles; He describes them for our comfort, in order that we may see what training the saints have had in this life. The fact that the four kings pillaged the whole land of Canaan was an evil that affected the state. The kings had led Lot away captive with his whole household and all his possessions.12 This evil—that Sarah is scorned in such a manner by her maid—concerns the household.
But even though it seems to be a small and inconsequential matter, still the Holy Spirit considered this account worthy of being described at great length as a comfort to all believers and to give them an - 27 example and instruction, in order that they, too, might expect similar things, bear them in patience, and hope for eventual deliverance.
This is the purpose of the account about Hagar, the wretched and poor maidservant. Although she owes her very life, so to speak, and what she has to her mistress, she nevertheless exalts herself and acts haughtily toward her mistress.
Learn, therefore, to do good to others. Yet be prepared to put up with ingratitude. The things that we wish for do not happen, and the hopes we entertain about others are disappointed. For nature is corrupt and depraved, and the fickleness of hearts is astounding.
When fortune smiles, no one is so spiritless that he does not behave insolently toward those whom he is in a position to treat in this manner. As the German proverb points out, no living being is prouder than a louse on a scabby head.13 The filthy little vermin places its nest on the head and there is king and rules.
Ungrateful Hagar behaves in this insolent manner toward her mistress. But what does Sarah do?
5. And Sarai said to Abram: May the wrong done to me be on you! I gave my maid to your embrace, and when she saw that she had conceived, she looked on me with contempt. May the Lord judge between you and me!
This is a domestic discussion and a just remonstrance with her husband, for Sarah has good reason to be angry. She had lived for so many years with her husband and yet had remained childless. Now she is despised by her maid, who had become a mother thanks to what she, Sarah herself, had counseled. This means that the louse is finding a nest and is now lording it high on the crown of Hagar's head.
Abraham gave the occasion for this unfortunate situation. Now that he was sure of an heir, he treated the pregnant maid more generously and gave her a place at his table. Consequently, she was no longer
Sarah's maidservant; she was her companion.
Now Abraham did this in accordance with natural and divine right; but, as happens, Hagar's servile nature abused the goodness of the patriarch. She thinks that because she is being treated more generously, she no longer has to acknowledge her mistress as a mistress but may despise, and be indifferent to, her in comparison with herself.
Therefore, as is customary among women, Hagar no doubt occasionally burst into these words: "I am Abraham's real wife. You are not, for you are barren. God has cast you aside and has been unwilling to bless your marriage; but He has chosen me, who became pregnant at once. For who would deny that this is a most certain sign of divine favor?"
These statements were unbearable to Sarah. Accordingly, she accuses her husband and says: "My wrong is upon you. You are causing this unfortunate situation by not treating the maid like a servant."
Why does the Holy Spirit mention these quarrels? Was there nothing more important or more profitable to record?
But surely no insignificant matter is being dealt with here. In this historical account the Holy Spirit depicts the source of all the dangers that arise not only in the household but also in the state and in the church. In the state you will find it to be true that for the most part those least capable of conducting the affairs of state administer them. Likewise those who are not the church arrogate to themselves the government of the church. We also heard above about Abraham's servant Eliezer that he dreamed he would inherit Abraham's blessing.14 Similarly, here Hagar wants to be the mistress.
These accounts pertain to our consolation, lest we be offended when something similar to Sarah's desire to hold down Hagar and Abraham's desire to hold down Eliezer happens to us; for by His marvelous counsel the Lord defers His help, and those who trust in His goodness triumph in the end (Is.
Moreover, you should note that Sarah not only remonstrates with her husband Abraham but also appeals to God as Judge against him. Hence there must have been considerable disagreement between the spouses. But such is the life of married people. It is impossible to avoid all occasions for offense, just as this is also impossible in the state and in the church, although here they are sharper and more dangerous.
Therefore this example serves to instruct us about life among men. The language, of course, is harsh:
"May the Lord judge between you and me." But the extraordinary wrongs, which, as Sarah knew, were a great sin, wrung these words from her.
The pregnant Hagar wanted to be the mistress of the household. She wanted to be the heiress of everything Abraham had, and Sarah was unable to restrain her in any way. Hagar's haughtiness was
- 28 assuming such proportions because of the gift of an offspring. But consider what the great patriarch Abraham does and answers in this situation:
6. But Abram said to Sarai: Behold, your maid is in your power; do to her as you please.
This husband must be carefully considered. He deserves commendation and praise. He could have said: "Dear Sarah, why are you so disturbed? These difficulties should have been overcome by patience, and no such great quarrels should have been stirred up. You see that by a gift of God she is pregnant and that from me she has the offspring destined to have the promises made to me. Therefore bear with the pregnant mother, and protect her until she has given birth. Then we shall deliberate further."
This way of thinking would have been honorable and completely fair. In a similar situation I would have concurred in it. "My dear lady," I would have said, "you are barren. God has deprived you of the fruit of the womb and has given it to this woman. Therefore show some forbearance."
But Abraham does not do this. He prefers his barren and aged lady to the pregnant mother. Without giving any consideration to his progeny, he lets his wife decide how she will want to deal with the maid.
He would rather cast aside the mother together with her offspring than make his godly wife sad.
This little section is intended to describe not only the perils of marriage and of the household but also the trials.
Abraham went through a trial concerning his servant Eliezer, and no one was able to relieve him of that trial except God through His Word. Here Sarah goes through a trial, and the Lord comforts her through her husband. Therefore the Lord is at hand to oversee and direct marriages and households. He shows that He takes delight in that game, so to speak, of human relations.
In the household, quarrels and disputes arise between husband and wife. In the state the peace is disturbed in various ways. In the church sects are established. The result is that he who observes these things rather carefully almost begins to despair of a happy outcome.
But these accounts teach and admonish us to be prepared to bear troubles and to overcome them with patience, and not to be among those who want to be husbands or rulers of the state without having any trials; for these are futile thoughts of people who know nothing about this life.
If you are a husband, it is impossible for you not to have either a Hagar or a troublesome Eliezer in your home.
A similar situation obtains in church government, where disturbances are caused by sects and other offenses. Therefore let us remember this example, and let us, too, together with faithful Abraham, trust in God and, as much as is possible, preserve harmony. Since we must live among ungrateful and wicked people, no place will fail to present occasions for discord and trouble. This is the moral import of the passage before us; it is exceedingly useful for the conduct of life.
But this passage also contains a theological meaning, with which the allegory Paul employs in Gal.
4:29–30 is almost in agreement. For just as Hagar, whose status was that of a purchased maid or a slave, was puffed up by the gift of God and wanted to lord it over Sarah and to make Sarah subject to Hagar, so the false church condemns, despises, and afflicts the true church and arrogates to itself alone the title "the people of God."
This dispute continually troubles the household of the church. Those who are not the church want to be the church. On the other hand, those who are the true church are harassed and suppressed by the false church.
Cain, Ham, Ishmael, and Esau—these men all boasted of the title "church" and sought to grab the promises for themselves, as though they themselves were the heirs.
And that well-known dispute among the apostles of Christ—what else was it than a trial concerning rank and prestige (Matt. 20:20–28)? From this source heresies and sects spring up in the church later on.
But just as Hagar acts haughtily toward her mistress and thinks she has a right to conduct herself in this way, so the false church—because it has more resources, prestige, and power—persecutes and condemns the true church, which does not have this protection and is afflicted.
Moses points this out in an excellent manner by saying that Hagar "saw." When Hagar "saw that she had conceived, she looked with contempt on her mistress." The verb "to see" connotes that Hagar's awareness of the gift was combined with haughtiness and high spirits.
To recognize that one is learned, wise, and rich is not evil; for it would be ingratitude to despise these gifts. But to be haughty because of these gifts is devilish and a vice stemming from original sin.
- 29 Thus after Adam and Eve had sinned, their eyes were open, and they knew good and evil (Gen. 3:7).
But as for those whom the Holy Spirit rules, the more they excel in gifts, the more they become aware that they must work harder and be more zealous in serving others, who do not have such gifts. But most of us are like Hagar; because of our gift and blessing we act haughtily toward those who are inferior to us.
If Hagar had said: "Thanks to the kindness of God I am pregnant, but this does not mean that I cease being a maid. Therefore I shall obey my mistress just as I did in the past, and I shall do so all the more zealously now because I have become a mother at her wish and request. She did not begrudge me her husband. Therefore I, in turn, shall please her in whatever way I can." If Hagar had done this, she would have done what was right; but she follows the custom of our corrupt nature and, because of her gifts, acts haughtily toward her mistress; for she is sure that she will be the mother of the promised Seed through whom the blessing is to come to all nations.
Sarah is aware of this wrong, but she does not disregard it. Even though one must show patience and wait for help, yet one must by all means guard against justifying the sins of others.
Thus I am bearing the excommunication of the pope and the hatred of the entire world, but I do not for this reason approve or praise the pope as though he were doing what is right when he opposes the true doctrine and condemns and murders the members of Christ solely for the purpose of maintaining his rule.
Christ endured all wrongs, but He did not disregard them. He boldly rebuked the servant of the high priest and said (John 18:23): "Why do you strike Me?" Patience and confession must go together; for if there is no confession, the cause which must be defended against Satan and the world is betrayed.
But here it is evident how great the weakness of human beings is. Sarah rightfully complains about the wrong done to her, yet she lets some human frailty creep in when she deals so harshly with her innocent husband and invokes the judgment of God against him.
For Abraham's intention was not what she imagined. To be sure, he was glad that because of the Lord's blessing he would finally have an heir, and he treated the mother in a kindly manner even though she was a servant; but this did not cause him to cast his Sarah aside.
Hence this is a family quarrel like those that often take place between husband and wife when one of the two yields too much tomoods and suspicions;15 for if Abraham had been the kind of man Sarah accuses him of being, he would undoubtedly have defended Hagar and would have told Sarah: "What business is it of yours if I want her to be the mistress? You are not giving up anything. Remain in your position, as before; but let me honor her who, as I see, has been honored by the Lord with a blessing that makes her happy."
But you hear nothing like this; Abraham simply turns over his authority to Sarah and puts the haughty maid under her control. Sarah may deal with Hagar as she pleases.
This action clears the very virtuous patriarch of all suspicion of lust and proves that whatever he did was done at the urging of his wife, lest the promise be obstructed. Nevertheless, he loves his aged Sarah so much that he would rather abandon even his hope of offspring than be at odds with her. Where would anyone find a husband who loves his wife so much and is so eager to preserve harmony in the household?
This is indeed an instance of ruling a wife with love and discernment, as Peter says (1 Peter 3:7). For if Abraham had wanted to return like with like and to reply too harshly to his aroused wife, and if he had been unwilling to yield any part of his right, the bond of marriage, namely, love,16 would have been broken.
But Abraham, who was full of the Holy Spirit, thought: "Behold, I am a man; but Sarah is a woman, a weak vessel (1 Peter 3:7). Therefore I shall preserve peace by being patient."
It is an outstanding virtue for a man so great to yield with such love to his wife, lest the demon of the household called Asmodeus17 gain control. Men without experience, who regard it as praiseworthy if they are rather harsh toward their wives and their households, give vent to anger when such a trial presents itself. They give excellent support to the efforts of Satan.
Therefore it is profitable for the head of a household always to keep carefully in mind the example of this householder. For a household cannot be ruled without disturbances of this kind. Neither can the church or the state. But we must cling to the comfort that we shall be defended and preserved by the angel of the Lord.
Then Sarai dealt harshly with her, and she fled from her.
- 30 The verb הנָָעָָ means "to humble," "to vex," "to afflict." Thus Christ is called ינִעָָ by Zechariah (9:9), poor and afflicted; and the same thing is said about Moses in Num. 12:3.
Therefore the meaning in this passage is this: Hagar had become haughty and wanted to occupy the place of her mistress Sarah and to have possession of everything. But Sarah, unwilling to put up with the affront, humbled her and ordered her to carry out her servile duties. Perhaps she punished her in accordance with that people's custom, of which I have no knowledge. Moreover, it is a very bitter experience to be hurled down from the pinnacle of glory and prestige and to be degraded.
This humiliation hurt Hagar more than any blows. Yet sheremained incorrigible. Her body had been humbled, but her heart not only persisted in its haughtiness but even added hate and anger to the haughtiness.
Haughty Hagar, like a person gone mad, plans revenge and wants to deprive the mistress not only of her maids body but also of the offspring. For she thinks that she has with her an excellent guarantee that will compel Abraham to look for her of his own accord and to restore her with honor to the house from which, as it seemed to her, she had been cast out with dishonor.
Such indeed is the righteousness of the Law; for when only the Law is present, it puffs men up and provokes them to anger. Hearts are stirred up against God when He does not permit the realization of the things we desire and puts us under a cross. It is for this reason that Paul says (Rom. 4:15): "The Law brings wrath." Moreover, civil punishments and the sword belong to the Law; for by these the wicked are compelled to do their duty against their will, just as Scripture also states that fools must be corrected by stripes (Prov. 10:13). But just as children cannot bear blows without tears, so it is impossible for adults to endure punishments without grumbling and hatred.
Today the Turks are masters of almost the entire world. They keep their people in subjection by means of strict discipline. Their prisoners are given black bread and water, and not enough at that. But a fixed amount of labor is prescribed; and if the prisoners loaf on the job or are somewhat careless, they are urged on with clubs.18
And, to be sure, sluggish natures cannot be treated otherwise; nor should they be. Nevertheless, it is true that they are not improved by this method. Hagar, who formerly had been a good woman, becomes haughty after she has been honored with the Kindnesses of her mistress. She becomes a very bad woman.
When Sarah plans to remedy this evil, Hagar just runs away.
Accordingly, here you also have the state of the world depicted as in a painting. We see that it is futile to warn and correct people with words. Even blows are futile, as Isaiah (49:4) complains about his Jews.
To be sure, we are in the habit of wailing and complaining when we feel the blows; but we should have wailed in the first place because of the sins that provoked God's wrath.
When the nation was compelled to spend the entire seventy years of exile in Babylon among the heathen, there was no lack of complaints, tears, sighs, and prayers. But what do the prophets say, yes, even
God through the prophets? "I," He says (Jer. 7:25; 35:15), "sent prophets, cried aloud, and wept to call you back on the way; but you killed them. Therefore I shall let you, too, weep in vain."
Thus today Germany has so far not cried, not wept, and not grieved over the awful sins we are committing. But now that punishments are coming, we are beginning to moan and wail, although this should have been done long ago.
For when the punishments are being inflicted, we cry out and wail in vain. But those who wail before punishment comes—by their sighs the Lord is moved, and He mitigates the punishments, as is promised in Ezek. 9:4–6, where God, who is about to inflict punishments on the priests and the people, commands that those who are sobbing because of idolatry be picked out and saved, lest they perish together with the ungodly.
Thus Hagar is an example of the carnal human being who cannot be improved either by chastisement or by kindnesses. She is puffed up by the kind acts of her mistress; and when she is punished, she promptly runs off. Yet here, too, an example of mercy is set forth.
7. The angel of the Lord found her by a spring of water in the wilderness, the spring on the way to Shur.
8. And he said: Hagar, maid of Sarai, where have you come from and where are you going? She said: I am fleeing from my mistress Sarai.
9. The angel of the Lord said to her: Return to your mistress, and submit to her.
- 31 This is a very fine example to show that God loves domestic establishments and protects them through the ministry of His angels. It had been the work of Satan that the excited Hagar had fled into the wilderness and had left her mistress; but the angels, who were assigned to the head of this household as guardians, bring Hagar back, in order that the promise in which God had given the assurance that He would be the God of Abraham and of his seed may be kept.
Moreover, Abraham as well as Sarah undoubtedly prayed for Hagar after she had fallen into such a serious sin. For she had not only removed her body from her mistress, but she had also become guilty of kidnaping by carrying off Abraham's son.
The wilderness of Shut is located between Judea and Egypt. Therefore Hagar intended to return to Egypt and her native country, and this wicked plan did not fail to cause great uneasiness for the godly spouses. Sarah repented of the rather severe way she had treated her pregnant maidservant, and Abram reproached himself for having been too complaisant toward his wife.
This is a singular change. Those who were saintly and without guilt bear the consciousness of sin.
Hagar, who alone was the cause of all the sins, was untroubled, as though she had committed no sin at all.
This evil is also to be found in the household, in the state, and in the church. Those who have sinned excuse themselves and do not acknowledge their sin.
Moses does not identify the angel who spoke with Hagar. Hilary thinks that it was God Himself and in general connects such appearances of the angels with the mystery of the Trinity.19
Even though human beings are also called angels, I nevertheless think that this angel had assumed the appearance of a human being; for when angels appear before people, they assume the form of the body in which they appear.
Thus the angel who was assigned to Paradise as a guard could be seen with the eyes; likewise those two who led Lot out of Sodom, who sat by the Lord's tomb, and who gave instruction to the disciples about the return of Christ from the clouds.20
It is a regular practice of the angels to appear in human form, either of a young or of an old person.
Just as we do not always wear the same garment but, though we now put on one and now another, lose or change nothing of our body, so the angels remain the same spirits even if they do not always show themselves to people in the same form but change it like a garment.
But Hagar immediately recognized the angel who calls her by name. Because she has lived in the home of the holy patriarch for a long time, she has often heard from him that human affairs are directed through the ministry of the angels. Therefore she now drops the conceit she had displayed in Abraham's home against her mistress, and when asked by the angel, she answered that she was fleeing from her mistress Sarah.
Thus she accuses herself of disobedience and rapine, inasmuch as she admits her flight and acknowledges Sarah as her mistress.
The angel, too, judges her from her own words. "If," says he, "Sarah is your mistress, return to her and submit to her; for this is the duty of a maid."
This, therefore, is a preaching of the Law; and the Law has the power to. produce terror. For the frightened Hagar tells the truth, which she never would have done had she not been frightened.
When Sarah was speaking with her maid Hagar, the face of Moses was still covered; but here, when the angel is speaking, horns come forth from the face of Moses, or unbearable rays of light, at which the wretched woman is terrified.21 She would surely have died from anguish if the angel had not again cheered and comforted her.
This is the way the Law works. When it strikes hearts with its rays, it simply drives to despair, as we see in the cases of Judas and Saul. Therefore it is proof of God's inexpressible goodness that He not only terrifies through the preaching of the Law but also gives encouragement and comfort through His promise.
Moreover, this passage serves to confirm that domestic life is pleasing to God and the object of His care. He does not want people to change or abandon their vocations, as under the papacy it was considered piety to have given up one's customary way of life and to have withdrawn into a monastery.
Thus Hagar could have remained in the desert, but the Lord wants her to serve in her vocation and obey her mistress.
- 32 Therefore no one should change his position in life because of his own judgment or desire. God will change it either through death or because of the desire and judgment of those who are your superiors. If this does not happen, those who give up their vocations commit a sin.22
Thus contrite Hagar asks with Paul: "Lord, what writ Thou have me do?" (Cf. Acts 9:6.) It is the radiant face of Moses, not his divine face, that causes her to do so. Before this contrition she haughtily made light of her mistress Sarah.
Now there follow most glorious words of comfort—words owed to Abraham, whose offspring was Ishmael, because of the promise, not to Hagar because of piety.
10. The angel of the Lord also said to her: I will so greatly multiply your descendants that they cannot be numbered for multitude.
This is an extraordinary promise. By it the terrified Hagar is again encouraged. For these are the divine successions: Comfort follows affliction, hope follows despair, and life follows death.
Satan has the habit of doing the opposite. First he makes glad, then he disturbs, and eventually despair follows complacency in sins.
Therefore let no one be disturbed in his heart when he experiences terrors and dangers, but let him take courage to hope that the Lord will again give comfort and encouragement. Because the godly have this sure hope, they pray so diligenfly and fervently for deliverance.
But even though this promise is not on a par with the one made to Isaac, it is nevertheless highly praised by the descendants of Hagar, who call themselves Saracens, and is preferred to that of Isaac. In their reliance on it they exalt themselves above all the people of the earth, and in their Koran they invent the colossal lie that Abraham spared Isaac and wanted to sacrifice Ishmael in his place.23
This they invent solely for the purpose of transferring to themselves the promises that were made to Abraham and of showing that they are the legitimate sons of Abraham.
Thus the popes, too, prattle and boast that all the promises of Christ have lost their effect in all the apostles and have remained firmly attached to Peter alone.
So great is the vanity of hearts. From it, as from a fountain, there have arisen these boastful statements of the Saracens and of the popes.
Furthermore, the power of the Saracens was great when the name of the Turks was still unknown to the world. The Saracens plagued Greece, Italy, and Africa severely until they themselves were reduced to slavery by the Turks and finally became one nation with the Turks.
Thus here, too, we see that when the pride of the flesh is able to defend itself with the Word of God, it shamefully abuses the Word of God and becomes worse.
Accordingly, God is provoked to abase again those who have been exalted and to humble the descendants of Hagar, who put themselves on a higher plane than the true descendants of Abraham because Ishmael was his first-born.
But Paul argues learnedly (Gal. 4:23) that those born according to the promise are the sons of Abraham, not those born of Abraham's flesh. This the ungodly heathen did not see. They boasted of the prestige of primogeniture. To this they attached the promises, and they were sure that for this reason they would never be overcome.
But the physical promise was fulfilled long ago; for twelve kings were descendants of Ishmael, and their power lasted for a long time. They gained possession of the East but seriously harassed the West, until finally Cog and Magog, that is, the Turks, humbled them.
11. And the angel of the Lord said to her: Behold, you are with child and shall bear a son; you shall call his name Ishmael, because the Lord has given heed to your affliction.
On the basis of this passage the Jews have invented strange and ridiculous nonsense; for they say that Hagar, tired out by the journey and surrounded by cares and troubles, gave premature birth in the wilderness, but that then she conceived the fetus again and gave birth in due time. Furthermore, they say that the angel announces this miracle here in order to comfort the unfortunate woman.24
To this they refer the angel's words "The Lord has given heed to your affliction," that is, the death of the fetus in the womb. But this prattle is not worth repeating.
The angel undoubtedly calls that an affliction which Hagar felt to be an affliction, namely, the fact that she was a slave and had been disciplined by Sarah. It is as if he were saying: "Do not resent being a maidservant. God loves maidservants and free women alike. He is no respecter of persons (Rom. 2:11;
- 33 Eph. 6:9; Col. 3:25). Therefore bear this; be subject to your mistress even though you are pregnant. God loves Sarah; He also loves you, and this position in life does not harm you before God. He compensates for this disadvantage with a blessing that brings much joy. Sustain yourself with this."
This is my own understanding of the passage before us. Those who want to understand it as referring to the discomfort of contrition resulting from the Law, may do so for all I care. But this is simpler: "God hears that you resent being a maidservant and a slave, and that you have nothing of your own. But He has regarded your unhappy state and wants to bless you. Therefore be of good cheer, and do not despair."
In this manner we, too, should comfort one another. The circumstances of this life differ greatly. Poor Lazarus is hungry and is tortured by disease, while the rich man lives sumptuously and is happy (Luke
16:19–21). The situation of a king seems more pleasant than that of a private person. This inequality is often disturbing, and it often agitates hearts so much that people change their situation by sinning.
But one should hold fast to the comfort given here and think: "Behold, I am a manservant, a maidservant, one who is stricken with poverty and overburdened with work, etc. So be it! But let this be my comfort, that my God regards all alike—kings and servants, rich and poor, snners and those who are righteous."
He is the God of all, and He wants us all to rely on His mercy and favor. The difference there is among people in this life does not make different persons before God. God hears all alike—you in your menial state and another in his free state.
This comfort is necessary and must often be impressed upon men, for it makes hearts confident and prevents the dangerous abandoning of a calling, the abandoning that is never attempted without sin. For by nature hearts shun the cross and strive with blind ambition for what is high.
The name ֵע אלמִי ְׁש ָ means "God hears" or "God, hear"; for we regard verbs in the past tense as dealing with the present. It is a very beautiful name and was undoubtedly also a cause of the haughtiness of the Saracens; for the names Abraham, Isaac, and Jacob are not so glorious.
We also learn from this passage that God dispenses His best gifts even to the ungodly. God is so solicitous for the distressed Hagar that because of her He seems to have forgotten Abraham and Sarah.
Indeed, He is not only solicitous for Ishmael, who was not yet born, but He even honors him with a very rich blessing.
Yet a limitation is added, lest this be put on a par with the promise to Abraham and his true seed. It is not enough to have said: "I will so greatly multiply your descendants." No, a description of Ishmael and the nation to be born of him is added. This limitation must be considered with special application.
12. He shall be a wild man, his hand against every man and every man's hand against him; and he shall dwell over against all his kinsmen.
Strictly speaking, this description applies to the Arabs, who do not stay in a definite place but carry all their possessions with them in carts and live mostly on plunder.
The word ארֶֶפֶֶּּ is almost the same as our "wild," for those accustomed to wildernesses and forests are wild. The Jews say it means "wild ass"; but what sort of animal that is I do not know, for I have never seen one. We, however, in our own German translation of the Bible, have used the general word "wild."
In the first place, therefore, you see that Ishmael does not have possession of a definite and permanent part of the world, as does Abraham, to whose descendants the land of Canaan is expressly promised.
Thus Ishmael's manners and disposition are really at variance with everybody else's; for other people remain in definite cities or districts, but Ishmael is fond of wildernesses and is wild and roaming: Today he lives with his family under one tree, tomorrow under another, just as the Arabs and the cave dwellers do today, who, as Breitenbach25 reports, consider it their rightful privilege to live by plundering and robbery.
This the angel indicates when he calls him ארֶֶפֶֶּּ, a wild man, who win not be bothered with cities, laws, and ordinances necessary for preserving human society.
And yet, when the Gospel began to be spread abroad in the world, it also reached these parts, and the Lord had a large church there. Hermits commonly withdrew into these wildernesses, and Jerome has written much about them.26 In this way a people that was born for war and was wild eventually also became a partaker of the spiritual promise. They often harassed the Romans and Persians with their marauding.
- 34 The prattle of the Jews of which I spoke above proves that they know nothing about sacred matters.
Yet they win over to their view great men, such as Lyra, and, in our own time, men who are very well versed in their language and frequently admire such prattle.
But this happens to the Jews because they have lost the knowledge of the subject matter. For knowledge is of two kinds: (1) what the words means, (2) what the subject matter is. To him who has no knowledge of the subject matter the knowledge of the meaning of the word will be of no help.27
There is an old saying: Do not talk about anything you do not know well. Our age has produced very many examples; for many very learned and eloquent men are inordinately awkward and silly because they speak about things they do not understand.
Every time Erasmus, a marvelously learned and eloquent man, begins to speak about justification and matters of faith, he stammers most wretchedly and talks like a fool. When he discusses other matters, he reveals a very high degree of ability.28
You can see the same thing in the case of Sadoletus.29 On the other hand, he who knows the subject matter—even if he lacks eloquence and halts in his speech—teaches correctly, makes an impression, and is convincing.
Thus Cato won out over Cicero in the senate, even though he made nothing but paradoxical statements and presented them in an unpolished manner and without any oratorical display.
The same thing is happening to the Jews, for they know only the meaning of the word; they have lost the subject matter completely.
When a philologian unfamiliar with the subject matter hears the proverb "There is a wolf in the story,"30 he thinks that the story is being discussed. But if there is a wolf in the story, it follows that the wolf is being discussed. Who would not laugh at such a scholar? Yet great men permit the same thing in the most serious discussions.
Because the Jew has no knowledge of the universal statement of Holy Scripture that God wants all people of lower rank to be subject to their superiors, he prattles most disgracefully about affliction and invents a new and unusual miracle where there is absolutely no need for a miracle.
How much more proper and profitable it would be for directing one's life to teach that God loves, and does a kindness to, those who know that He is chastising them!
Hagar is being punished by her mistress Sarah, and Hagar does not bear this punishment calmly but tries to help herself through flight. Even though she sins by doing this, God nevertheless has regard for her affliction and comforts her. What could be called more benevolent?31
Therefore let us accustom ourselves to patience and calmly bear even lashes and blows—children from their parents, subjects from the magistrate, and pupils from the teacher. For if we allow ourselves to be disciplined, obedience is pleasing to God.
But when nature feels the blows, it not only grumbles; it also despairs of the grace and mercy of God.
These evils arise from ignorance of sacred matters.
Those who know that they are being cared for by God when they are disciplined and afflicted either by their parents, by the head of the family, or by a magistrate will lighten their grief and sorrow with that hope and will wait for the Lord's blessing, which, as they see, came to Hagar even when she was wrongfully running away.
Thus if you have a firm grasp of the subject matter, the language is easy, as Horace also points out.
Words, he says, are not reluctant to follow where the subject matter has been discerned well beforehand, understood, and considered.32 But where there is no knowledge of the subject matter, there a knowledge of the words is worthless.
I am pointing this out to you in a rather wordy manner in order that when you read the rabbis at some time or other, you may know what kind of teachers you have before you. They know what the words mean; they do not know what the subject matter is. Therefore they are unable to teach anything that is sound.
By the grace of God we have this knowledge of the subject matter; they are blinded. Therefore even though they know the language, they do not know the true meaning of Scripture. To them, as Isaiah says
(29:12), Scripture is a book they cannot read. Who, then, will set them up as a pattern?
But you must not understand this to mean that I am condemning the study of language, which is altogether necessary. Unless, however, you learn the subject matter together with the language, you will
- 35 never become a good teacher. For speech, as Horace maintained, must originate in the heart, not in the mouth.
Accordingly, you know who Ishmael is and what sort of people he begets, namely, a people without laws and accustomed to wildernesses, hunting, plundering, marauding, etc.
For Isaiah thus explains the word ארֶֶפֶֶּּ when he calls the people mangled and patched, ravaging and ravaged.33 It ravaged all the neighboring nations and eventually was also ravaged by the Turk, who himself is also an Ishmaelite; for his hand is against everybody, etc.
13. So she called the name of the Lord who spoke to her: Thou art a God of seeing; for she said: Have I really seen God and remained alive after seeing Him?
14. Therefore the well was called Beerlahairoi; it lies between Kadesh and Bered.
The Word of God is never without fruit. Therefore the rebellious, proud, and disobedient Hagar is changed when the angel speaks; she returns to her mistress and patiently submits to her authority. And not only this; she acknowledges God's mercy, praises God, and calls upon Him by a new name, in order to proclaim abroad the kindness through which He had manifested Himself to her.
Thus in the New Testament we call Christ the Redeemer because of the work through which He has manifested Himself to us. We call the Holy Spirit the Paraclete. Thus Hagar calls God the Seeing One because He had regard for her lowliness or affliction.
This example is also profitable for giving us instruction, in order that everyone may come to know the kindnesses of God in his calling, may be thankful for them and proclaim them. Likewise, that we may bear with patience the chastisements inflicted by our superiors, because God takes pleasure in such patience and sends help.
Thus Scripture, as Paul says (2 Tim. 3:16), is profitable for instruction and is not a useless grammar, in which we dispute about letters, points, and words. For by Hagar's example we are also taught to give praise to God, who has comforted us, and to say: "Lord, Thou hast delivered me from sickness, Thou hast enriched me, Thou hast given me a good wife," etc.
It is a sacrifice of thanksgiving and a service most pleasing to God if you acknowledge and proclaim His acts of kindness and call Him יאֳר ִ, He who sees me, as if you were saying: "I thought I had been completely forsaken by God. But now I see that He had regard for me and did not cast me aside when I was in trouble."
This is a most beautiful name for God. Would that we all could bestow it on Him, that is, conclude with certainty that He has regard for us and cares for us, especially when He seems to have forgotten us, when we think we have been forsaken by Him. For he who can say in affliction: "God sees me" has true faith and can do and bear everything, yes, he overcomes all things and is triumphant.
Therefore I certainly conclude that Hagar should be counted among the saintly women; for the fact that Paul (Gal. 4:30) compares her to Sarah and calls her a maid who has no place in the home is in no wise a hindrance.
For in Scripture even the saints frequently symbolize the ungodly. Thus Isaiah, Jeremiah, and Hosea symbolize the ungodly synagog, although they themselves are saintly and pious. I believe that Ishmael, too, was saved together with many of his descendants; nor does it do him any harm that his mother symbolizes the synagog.
For the entire church symbolizes eternal damnation, since it is cruelly afflicted and slain by its enemies. Yet it is not abandoned.
Thus Simeon calls Christ a sign (Luke 2:34) on the basis of Is. 8:14, which calls Him "a stone of offense." Thus Hagar, justified and sanctified by the Word of God, symbolizes the ungodly without detriment to herself.
The words "Have I really seen God and remained alive after seeing Him?" cause the philologists a great deal of trouble. But before referring to what others consider to be the meaning of these words I warn you not to give any credence at all to the rabbis when you read their explanations. To be sure, grammar is necessary. What it says is true. But grammar should not rule the subject matter; it should serve it. The blinded Jews, however, have lost all knowledge of the subject matter and confine themselves to grammatical discussions of the words.
Rabbi Solomon thinks that Hagar's words show amazement at seeing the angel in the wilderness, since she has been accustomed to see angels in Abraham's home.34
- 36 Lyra follows the lead of Rabbi Kimalthi and translates thus: "I saw after my seeing," that is, "At first I did not recognize the angel; but when he suddenly disappeared before my eyes, then I realized for the first time that it was an angel."
Thus because they have no knowledge of the subject matter, they confine themselves to the explanation of the words; but they never arrive at the true meaning. They do not realize that Hagar, who was troubled in various ways before, has now been comforted by the angel, is giving thanks to God, and is in a cheerful mood.
Therefore the subject matter must be considered first. "Thou, O God," says Hagar, "seest me. Thou dost not forsake me when I am afflicted, but Thou dost visit and comfort me. Therefore whenever I think of this well or come to it, I shall proclaim this great favor that here I saw Him who saw me."
Hence these are words of one who is glad and filled with wonder. "Ah," says Hagar, "how incredulous I have been! I did not think that God was concerned about me, and I assumed that I was seeing God from behind, not His face; that is, I assumed that God had turned away from me. But now I realize that the back which He showed me is His face.35 He indeed saw me before; but I, preoccupied as I was with my afflictions, was not able to look closely. Now, however, I know that He loves me and that He cares for me."
These words are, therefore, like a universal hymn of all the godly. When there is affliction, we see God from behind; that is, we conclude that God has turned away from us, as He says in Isaiah (54:8): "For a moment I hid My face from you, but with everlasting love I will have compassion on you"; that is, "At first I acted as though I did not know you, as though I had abandoned you." This is the view from behind, when we feel nothing but affliction and doubts; but later, when the trial has passed, it becomes clear that by the very fact that God has showed Himself to us from behind He has showed us His face, that He did not forsake us but turned away His eyes just a little.
1Peter 1:11 says that the prophets predicted "the sufferings of Christ and the subsequent glory."
This, therefore, is the hymn of the whole church. With Hagar it sings: "Here I have seen Him who sees me. I have seen Him from behind"; that is, God first turned His back to me, for during trials we come to the conclusion that we are being neglected by God. Eventually, however, we realize that what we saw from behind was the true face of God and that the Lord not only saw us, but that we also saw Him.
He who does not learn this when he is troubled despairs. Hence the well-known words (Ps. 31:22): "I am driven far. from Thy sight"; that is, God does not see me and does not concern Himself about me.
Likewise (Ps. 31:16): "Let Thy face shine on Thy servant."
When the heart has this awareness of the wrath of God, it should rouse itself through faith and not allow itself to be crushed. It should hope that the time will come when it will sing with Hagar: "I have seen Him who sees me. I have seen Him from behind." For these are the words of a rejoicing and triumphant heart which now leaps for joy, even though previously it had almost lost courage because it was weighed down with despair.
If anyone cares to look for allegories, let him do so. I am satisfied with this literal meaning which the historical account itself presents.
Lyra calls the back the imperfect knowledge of God, but the face he calls the perfect knowledge.36 It is simpler, however, to understand the back as a sign of wrath, when God turns away from us and considers us unworthy of being looked at, that is, when our hearts conclude that God has become angry. But when
His face is turned toward us, this is a sign of favor. Therefore Hagar is saying: "I did not realize that my bondage and submission were pleasing to God, but now I see that the back which He showed me was His real face and that I am the object of His care."
It is not grammar—the only thing the rabbis have—that gives us this meaning; it is the knowledge of sacred matters. Since the rabbis lack this knowledge, they should be completely disregarded.
As for yourselves, see to it first that you are thoroughly familiar with the subject matter; after that it will be easy to learn the grammar. He who sins in the matter of grammar commits a venial sin, but to sin in the subject matter is a mortal sin.
Furthermore, I consider knowledge of the subject matter nothing else than a knowledge of the New Testament; for when this is understood well, the entire Scripture of the Old Testament is clear. But because the rabbis are not only unacquainted with Christ but utterly reject Him, what can we learn from - 37 them? Nevertheless, today many outstanding and learned men consider it great wisdom to be familiar with all the prating of the rabbis.
Him who not only has an extensive vocabulary but also knows his subject matter the rhetoricians call an orator. And there is a well-known saying that the heart makes eloquent.37 Those whose words originate in their mouths are talkative but not eloquent. All the rabbis without exception are like that, for they have nothing but deceptive husks of words and empty bubbles.
Therefore let us retain the meaning of this passage—the meaning conveyed, not by their grammar but by a knowledge of the subject matter. It is evident that this is a hymn for the instruction of every one of us.
While we are feeling affliction, we conclude that we have been cast aside by God and receive no consideration, that God does not have us in His care. Eventually, however, we sing: "I have seen Him who sees me. I have seen Him from behind." God has not cast me aside; He has not neglected me, as I suspected. No, He has had regard for me. This I have seen after seeing Him from behind, that is, after the affliction has been removed.
Furthermore, as a sign of gratitude—because she wants to confess God and to accord Him fitting veneration for the kindness He has bestowed on her—Hagar gives a name at the same time both to God and to the place, and she calls the place a well of the living God who sees.
Each of the two names is full of comfort; for if God is the living God, then we who are His people shall also live His life, that is, an everlasting life.
Since this is a great blessing, it is proper to compare the one fact with the other, because the living God is the seeing God, who does not forsake the afflicted but has regard for them and helps them.
With this statement saintly Hagar honors God and makes this well famous. And this is the true worship we must accord a God so kind.
Kadesh, in relation to the Holy Land, is located toward the south, in that area which later fell to the tribe of Judah; and the road from the Holy Land to Egypt runs through it. But by mentioning the place in the wilderness where the well was located Moses wanted to draw his people's attention to such an outstanding blessing.
15. And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
16. Abram was eighty-six years old when Hagar bore Ishmael to Abram.
You see that after this revelation Hagar, who had been rebellious and impatient of her yoke, has become an entirely different person. Accordingly, she returns home and obeys Sarah. She tells Abram himself the words spoken by the angel who gave a name to the son who had not yet been born. And Abram is pleased with what has happened. Therefore he does not change the name.
Moses adds the remark about Abraham's age to inform us that Abraham would still have to wait thirteen years before Sarah herself would give birth for him to Isaac, the son of the promise.