1. When Abram was ninety-nine years old, the Lord appeared to Abram and said to him: I am God

1. When Abram was ninety-nine years old, the Lord appeared to Abram and said to him: I am God Almighty; walk before Me, and be blameless.

THUS far Moses has told the story of Abraham up to the birth of Ishmael, concerning whom a sufficiently clear promise had been made through the angel of the Lord. The angel not only persuaded

Ishmael's mother, who was impatient of the yoke of her mistress and was a fugitive, to return and submit to her; but, when she was frightened by the Law and acknowledged her sins, he also buoyed her up with the promise and brought her to the true knowledge of God. As a result, she believed that God had her in His care and had regard for her. Through this faith she was sanctified and absolved of her sins.

When Hagar returns to Abraham's house, she bears a son and gives him the very charming name Ishmael. In this way she also gives evidence of her faith that God listens to the sighs and the prayers of the afflicted.

Now Moses proceeds with his account and passes over a period of thirteen whole years without recording a word about what Abraham did or experienced during that entire time.

But it seems that after Ishmael's birth Abraham was content and, because of the promise given by the angel, was under the impression that Ishmael was the heir of the promise which the Lord had given above in chapter twelve.

Therefore Sarah, too, showed the utmost affection toward this son of her servant and cherished him with the greatest care. But since both Abraham and Sarah are now untroubled, and all danger seems to have been removed by the birth of Ishmael, Moses covers with eternal silence everything that happened from that time until Abraham became ninety-nine years old. Nevertheless, it is probable that so great a man had much important business to attend to after such a glorious victory, and this among heathen, who were strangers to his religion.

But when quiet reigns and there is freedom from danger, God comes and explains the earlier promises concerning Abraham's descendants in a new sermon and completely excludes Ishmael from the promised inheritance. Thus the promises are gradually unfolded and become clearer.

When Abraham heard the promise given in chapter twelve, he believed that he would become a father through Sarah; but since, as time went on, there were many evidences that Sarah was barren, Hagar is brought to him in order that he may become a father at least through the maid.

For although here Abraham is confronted by a great trial because Hagar flees secretly before giving birth, still she bears Ishmael after she has returned home. Now Abraham concludes that the promise has been fulfilled. For at times God lets the greatest saints simply believe, even if they do not understand everything.

Therefore at this point Moses begins a new account and, after passing over everything that happened during the thirteen intervening years, he first tells about the new covenant of circumcision that has been established among the people. In the second place, he tells about the further unfolding of the promise that the Lord will give Abraham an heir from the barren and sterile Sarah herself.

This chapter, therefore, is outstanding because of the institution of circumcision, which the Jews single out for unrestrained praise and are proud of beyond measure. Indeed, because of the very fact that they are known to be circumcised the Saracens, too, conclude that they are the heirs of the promise.

Therefore Paul attacks the Jews so vigorously in order to free them from this carnal presumption.

Indeed, while circumcision itself and the Law were in force, the prophets and Moses himself (Deut. 10:16) had to contend unremittingly against circumcision by calling the people uncircumcised in heart and lips and exhort them to be circumcised in their hearts (Jer. 9:26).

For this reason I have often marveled that after Satan at this time has incited sects of every kind to hate the Gospel, so far there have been none who urged circumcision and maintained that it is necessary for salvation.

If someone should diligently stress this chapter, he will find countless supporters and pupils, for in it Moses assembles such powerful arguments in favor of circumcision that St. Paul had to resist with all his might.

But if Jerusalem had not fallen and been totally laid waste, and if both the Mosaic priesthood and the Mosaic rule were still flourishing to some extent as at the time of the apostles, surely a great amount of exertion would hardly make it possible to restrain our people from being circumcised and becoming Jews.

- 39 How much trouble this one article caused the apostles in the beginning, since even the godly and those who believed the promises concerning Christ considered circumcision necessary!

And Paul's well-known thundering—"If you receive circumcision, Christ will be of no advantage to you. I testify again to every man who receives circumcision that he is bound to keep the whole Law. You are severed from Christ, you who would be justified by the Law; you have fallen away from grace" (Gal.

5:2–4)—does it not prove that his opponents fought for circumcision with much vigor?

Thus this plague agitated the church violently at the very beginning of Christs kingdom because ignorant men began to confuse Gospel and Law. In like manner, the Mohammedan monstrosity, the Koran, where it is best, is nothing but a hodgepodge of statements of the Law and of the Gospel; for from both fanatical men have culled what serves their purpose and the flesh.

I hear that in Austria and Moravia some Judaizers are today advocating both the Sabbath and circumcision.1 If they were to move against those who are not fortified beforehand by the Word of God, they would surely cause much harm.

Therefore this discussion concerning circumcision should not be slighted but should be carried on most diligently, not so much to confute the Jews as to strengthen and fortify our own people.

St. Paul presents chiefly two arguments against circumcision. The first is that Christ is the end of the Law; for if the Law looks to Christ and the Jews are commanded by Moses himself in Deut. 18:15 to hear

Christ, it follows that the Law must keep silence when Christ preaches and that they who previously heard the Law as a doctrine inadequate for salvation should now hear Christ, whose Word is the Word of life.

The second argument is that Abraham was righteous before hiscircumcision and because of faith, without circumcision. Hence circumcision is of no avail for righteousness.

These two arguments no one will ever be able to invalidate or refute. Therefore there is no danger among strong Christians and those fortified by the Word if some fanatic should insist on circumcision.

But among the weak there is great danger; and this is the fault of the papists, who persecute and banish godly and learned preachers and let wretched human beings who have been exposed to the devil and all the sects be without the Word and go astray.

Accordingly, they have the experience a foolish shepherd had.2 When he had killed his dogs, he could not keep the wolf away from his sheep. Now that the guardians had been removed, the wolf went about at will. If you have not received clear instruction from the Word of God, how are you going to show that circumcision is not an eternal law which all who want to be the people of God are compelled to observe?

In the first place, therefore, you must not think that Moses makes clear mention of Abraham's age without a purpose when he says that circumcision was commanded thirteen years after the birth of Ishmael and fifteen years after Abraham was justified by faith and sanctified.

In the second place, you must devote careful attention to what the Lord says before He gives the command concerning circumcision.

The Jews simply pass over these words. But who would suppose that such a lofty statement was made without a definite reason? "I am God Almighty; walk before Me and be blameless." What else did God want than that Abraham should continue in the righteousness and faith because of which he had been declared righteous and that he should be uncorrupted, blameless, and perfect?

But if blamelessness is required of Abraham before the law of circumcision is given, who does not see or understand that this covenant of circumcision does not bring about blamelessness but that blamelessness by faith is required of man before the establishment of this covenant? The only requirement is that man remain in this blamelessness.

We have stated several times what walking before God means,and the explanation given by the author of the Epistle to the Hebrews (11:5–6) is well known. He says: "By faith Enoch was taken up so that he should not see death; and he was not found, because God had taken him. Now before he was taken he was attested as having pleased God. And without faith it is impossible to please Him. For whoever would draw near to God must believe that He exists and that He rewards those who seek Him."

Accordingly, the righteousness of faith is inculcated on Abraham before God commands him to be circumcised. Since he is commanded to remain righteous and blameless, as he had begun to be, he was righteous at that time.

That the noun יםמִתֶֶּּ in this passage is plural—be a man of perfections or of integrities—one can appropriately relate to the fact that there is a twofold righteousness: (1) the perfect righteousness, through - 40 which we are righteous before God through faith; (2) the imperfect righteousness, through which we are righteous before God and men so far as our conduct and reputation is concerned.

The blind Jews pass over this important preface as though it had been put there for no purpose and did not pertain to them. Furthermore, the only thing they stress is circumcision, as if righteousness and salvation resulted from it alone. They do so in spite of the fact that their own father Abraham was righteous for such a long time before circumcision, when he still had his foreskin, and that here the only instruction given to him is that he persevere in this righteousness of faith and this pure life.

But does not he who is righteous before God already have more than circumcision is able to give? But it is futile to say this to the deaf and blind Jews.

For us, however, this is the strongest proof that circumcision does not bring about righteousness. Thus on the basis of this very chapter, which the Jews imagine to be the foundation of their faith, circumcision is made ineffective; for Moses declares that Abraham was righteous before this, and here the only instruction the Lord gives is that Abraham persevere in the righteousness which had its beginning long ago. Accordingly, circumcision finds Abraham already righteous, holy, and blameless before God.

But just as David was not pronounced righteous when the kingdom was promised to him by the prophet, so Abraham is not pronounced righteous by the fact that circumcision is enjoined upon him.

Accordingly, the statement that circumcision does not produce a people of God is true and beyond doubt, and from it there follows the true and sound conclusion that it is not necessary for all nations to be circumcised.

"What, then, is circumcision?" you will ask. Nothing but a work of obedience and an exercise of faith, such as the sacrifice of Isaac and other similar works which God assigned to some men.

For this reason Paul does not call circumcision righteousness; he calls it a sign of righteousness. For to be justified through works and to do works after being justified are not the same.

First the person is righteous. Then he is commanded to be circumcised, not to become righteous through circumcision. When these facts have been carefully considered, they will disclose the error and the godless arrogance of the Jews.

But what purpose does the new name of God serve—the name which Moses uses for the first time in this passage? Up to now he has called God יםהֱא ֹל ִ; here he calls him ידַַּּשַׁ, undoubtedly to indicate some mystery. Even though there can be various ideas with regard to the matter, depending on each person's opinion, I think that the main thing this name signifies is that this command concerning circumcision does not apply to all creation but indicates that by means of circumcision this people was to be separated from the other peoples of the earth.

The word ֵא ל means "strong"; but it is sometimes used substantively, as in Deut. 28:31: "Your ass shall be violently taken away before your face, and shall not be restored to you; your sheep shall be given to your enemies, and there shall be no ֵא ל to help you"; and in Prov. 3:27: "When it is in your power to do it," that is, when you have the ability to do it.

Likewise in the First Commandment (Ex. 20:5): "I the Lord your God am God, a zealous, mighty one." It is from this noun that the names of the angels Raphael, Uriel, Michael and Gabriel are derived; also the name Ishmael, of which we have just spoken.

In short, this name indicates the might and power of God. It means that He alone is powerful, is allsufficient of Himself, has power over everything, needs no one's help, and is able to give all things to all.

The other designation, ידַַּּשַׁ, is commonly translated "almighty"; and I am wasting no time at this point on the quarrels of the linguists about its origin. I am indeed not against their compounding it of a pronoun and a noun, so that its meaning is "having sufficiently from himself," even though I do not believe what they say. It has nothing whatever in common with the noun ֵׁש ד, a designation for the demons to whom the Jews sacrificed, or with דדַשָׁ, which means "to lay waste."

But no matter what its origin, it seems to me that Moses did not want to use יםהֱא ֹל ִ, the general term employed by the whole human race, but made use of this unique and new designation to indicate a mystery, namely, that he does not want the whole world to be bound by this covenant of circumcision which he commands here but wants circumcision to pertain specifically to the descendants of Abraham.

- 41 Therefore Moses wanted to anticipate the rabid pride of the Jews, who maintain on the basis of this text that the entire world must be circumcised; but it does not follow as a sound conclusion that because circumcision is enjoined upon the Jews, all who want to be the people of God must be circumcised.

There are very clear examples to disprove this claim. When Jonah had been sent to the Ninevites, he converted them; but he did not circumcise them, for they believed God and improved their life. Thus they became people of God without circumcision, which would certainly not have happened had circumcision been commanded with the idea that it was necessary for all nations.

After Joseph had been sold into Egypt and had been miraculously appointed to the highest position of authority, he no doubt planted the true knowledge of God in Egypt; but he did not circumcise the The patriarchs understood well that the command concerning circumcision extended no further than to the descendants of Abraham and that the descendants of Abraham did not have to observe it forever but only up to the time of Christ, the true Seed of Abraham.

In all ages, therefore, even uncircumcised persons—for example, Job, Cyrus the Persian, the widow of Zarephath, and Naaman the Syrian3—became members of the church. And at the time of Christ many— for example, the eunuch, Cornelius, and others—worshiped in the temple even though they were not circumcised.

Accordingly, Paul is right in contending that circumcision must not be extended to the heathen but must be restricted to ֵא ל and ידַַּּשַׁ, that is, to the people which was still under Moses before the coming of the true Seed of Abraham.

For this law concerning circumcision was imposed on the Jews, not in order that they might be justified by it—for then Christ would have been promised in vain—but in order that they might be a people separated from all other peoples, in order that it might be known from what people, from what part of the world, the Savior was to be born.

Therefore Moses, who so carefully describes the beginnings of circumcision, greatly irritates the Jews when he commands them (Deut. 10:16) to circumcise the foreskins of their hearts. The prophets Isaiah and Jeremiah (9:26) do the same thing. "All these nations," they say, "are uncircumcised, and all the house of Israel is uncircumcised in heart."

Is this not a terrible statement to make against the glory of the circumcised nation? Yet necessity compels the prophets to make it and to take away a most pestilential trust in righteousness from their people, who affirmed so stubbornly that circumcision of the flesh produces a people of God and makes righteous.

Therefore let us adhere firmly to the conviction that circumcision does not concern other nations but pertains only to this one nation to which the promise concerning Christ was made. But it concerns this nation in such a way that after the promised Christ has come into the flesh and has been revealed to the world, circumcision should then cease entirely.

For because, in accordance with the command of the eternal Father (Matt. 17:5), He alone is to be heard who does not teach circumcision but teaches Baptism, henceforth all who want to be the true people of God must be baptized, not circumcised.

For circumcision serves the promise, and the promise is included in circumcision. Therefore when the promise has been fulfilled, what further need is there of circumcision?

Thus if the promise were not included in Baptism, we would be baptized in vain. But when this promise of Baptism is fulfilled in the life to come, then Baptism will no longer be required either

It is absurd, yes, even an act of godlessness, for some Jews to say that ידַַּּשַׁ is derived from דדַשָׁ, "to destroy," because God alone destroys heavenly and earthly things. This name with such a meaning fits the demons more truthfully than it fits the God of life and light; for God is a God of kindness, not a God of destruction.

It is more correct to derive it from the stem דשַׁ, which denotes a breast. Similarly, the Greeks called a goddess πολύμαστον, or "having many breasts," and attributed to her the blessing of sustenance; and we call God the Sustainer, who sustains the entire human race and not only has power from Himself but gives all others enough to sustain them.4

- 42 This meaning pertains properly to the Jews, to whom alone the promise concerning the land of Canaan had been given. For them, therefore, He was ֵא ל; for He had sufficient power to defend His people against the heathen.

He was also ידַַּּשַׁ, as though you meant to say "breasts to support and sustain them." Even though He defended and sustained the heathen too, He was nevertheless compelled to sustain the Jews because of His promise.

This seems to me to be the true reason for this name. Even though I do not set myself up as a judge of these quarrels among the philologians, the fact that God cherished this people, defended it, and, as Paul states in 1 Tim. 6:17, bestowed everything in abundance, is in accord with my opinion.

Therefore just as this is a new covenant with a new people, a people that is to come into existence, so God takes on new names, like a new garment and a new character, to show that He is making this covenant, not with all peoples but with this one single one which was to originate from Abraham.

I gladly impress this on you, for the question concerning circumcision is very difficult and complicated; and if St. Paul had not stepped in and dealt with it so profusely and seriously, we would hardly have avoided errors.

For we read in Acts 15 that after Christs resurrection the Jews who had been converted to the faith continued to stress the Law and to compel those who had been baptized to observe not only circumcision but also the entire Law; for they maintained (Acts 15:5): "It is necessary to circumcise them, and to charge them to keep the Law of Moses."

Accordingly, this was a serious question—a question which, as is apparent in the early church, caused trouble for the apostles themselves and compelled Paul to go to Jerusalem and to confer with the apostles about it.

Furthermore, this question in Acts is not a single question. It has two parts: (1) whether man is justified on the basis of works; (2) whether circumcision is necessary.

For circumcision was enjoined upon the descendants of Abraham long before the Law was given to them. And the Law binds not only the Jews but also the heathen, for it is the eternal and immutable decree of God concerning the worship of God and the love of one's neighbor. Moreover, God's decree has been written in the hearts of all men from the beginning of the world. Therefore it will be worthwhile to see how Paul carries on this discussion.

So far as circumcision is concerned, this presentation is faultless, and the conclusion is unquestionable and well known from Holy Scripture itself that Abraham was righteous before circumcision and without it. Therefore it follows that circumcision must not be imposed for the sake of righteousness.

Thus with regard to the second question there is the indisputable presentation which the same Paul employs. He stresses it skillfully in Romans and Galatians, where he says that Abraham was accounted righteous, not because of some work, but simply because he believed God.

But to be righteous because of divine imputation is something different from being righteous because of one's own works and merits.

Hence these conclusions are in agreement and are proved not only by argumentation and dialectics but also demonstratively. If Abraham is not righteous as the result of circumcision, he is righteous much less because of any Law of Moses, a Law which was not yet written when Abraham was pronounced righteous.

Indeed, Moses himself and those who were under him were not justified on the basis of the Law. For righteousness is not fulfillment of the Law; it consists in believing God when He makes a promise.

Thus Paul stresses this one little word in a truly learned and sagacious manner. And if either the papists or the Jews cry out against this conclusion, this is clue to their own fault and sin, not to any fault or sin of ours.

For these facts are clear and sure: Abraham was righteous before circumcision; and because he is accounted righteous through faith, righteousness comes about, not because of the Law or works, but simply from faith, or trust in the promise.

The written Law was given to the Jews alone, but the heathen have the Law written in their hearts, that is, born with them; and we today, after the Gospel has been revealed, are compelled to teach the Law diligently and to impress it on the people. But even under the guidance of nature and from the very light of reason we are able to conclude that the Law does not make righteous.

- 43 Aristotle argues that a work is not good unless it results from proper reasoning and a good will.5

Therefore since the will is evil and reason errs, as experience proves, it surely follows that this imperfection of the will and of reason is not remedied by works, no matter how good they appear to be.

Hence the philosophers, too, conclude that before doing any good work the person must be good; that is, the will must be good and reason must be right before anything is properly done. It is impossible to refute this conclusion.

But the Jews, on the contrary, insist that this passage deals with an everlasting covenant and, in addition, that he who is not circumcised shall be completely removed from this people. Thus the debate consists in the denial of the contrary.6 But the conclusion that this is why circumcision makes righteous must be rejected.

Why, then, they say, was it given? Paul answers (Rom. 4:11) that it might be a seal of righteousness; that is, this work had to be there in order to place the seal upon righteousness. Circumcision had to be a document, as it were, for the purpose of acknowledging that the promise is true.

In short, circumcision was a sacrament by which they were to be reminded that they were the people of God. But they did not become the people of God through circumcision.

In reply the Jews stress the circumstance that circumcision was commanded, not as a work that concerns Abraham alone, but that at the same time it is imposed upon his entire posterity and that the promise includes his entire posterity, not only the person of Abraham; for the text contains the words "to be God to you and to your descendants after you."

Hence if those who have not been circumcised are compelled to be without this promise and are not the people of God, it follows conversely that through circumcision the descendants of Abraham become the people of God.

This argument is no longer philosophical, like the previous one, that a right reason and good will are required for a good work, and precede it. No, it is a theological argument against which Paul, who understood it best, particularly contends.

Nor must one be misled by the idea that the promise pertains solely to this physical life. For God is not speaking with stones, pieces of wood, oxen, or asses; He is speaking with human beings and the descendants of Abraham, and He promises him that if they keep this covenant of circumcision, He will be their God not only in this life but also in the future and eternal life.

For here the word "God" indicates a relationship; it refers to Him whom the descendants of Abraham believe to be God and who, in turn, reveals Himself to the descendants of Abraham as God and as the eternal Benefactor.

Nor is there any room here for the scoffing that water, sun, and moon also understand God; for they, too, do God's will. Here we are speaking of the true Promiser and of the Word of the promise. Surely no sun, no pieces of wood, no ox, and no ass understand that Word.

Therefore it follows (so the Jews argue) that circumcision makes righteous. For it includes the promise, yes, it validates the promise that God would be God for the descendants of Abraham. For unless they were circumcised, there would be no occasion for the promise, since the uncircumcised are to be removed completely; that is, they do not have God.

What are we going to say in this connection? Although it has been stated that Abraham was righteous before circumcision, here the opposite is established: that circumcision has the effect that God is God for us.

My answer is: Circumcision was given to Abraham in order that through him this sign of the covenant might be transmitted to his entire posterity. Therefore there was one reason for circumcision in the case of Abraham and another reason in the case of Abraham's descendants. God was the God of Abraham before this time, as Moses clearly testifies. Accordingly, it was not through circumcision that Abraham began to be a son of God. Nevertheless, because God commanded that he be circumcised, he was in duty bound not to offer any resistance whatever to the will of God.

But for the descendants of Abraham circumcision was a symbol that they were the heirs of the promise which had been given to Abraham before he was circumcised.

Thus it is necessary for us to make a distinction between act and act. When Christ was baptized and when we are baptized, there is, so far as the act itself is concerned, no difference at all between the - 44 Baptism of Christ and that of other believers. Both are washed with water in the Jordan; both receive the comfort that God wants to forgive sins. But there is a very great difference in the persons.

Christ is baptized, not in order to be made righteous—for He is the Son of God and endowed with eternal righteousness so that we may be made righteous through Him—but as an example, so to speak, for us, in order that He may precede us and we may follow His example and also be baptized.

In almost the same way circumcision is a sacrament for the descendants of Abraham because, since they have the promise, they are made righteous by believing this promise and making use of the sacrament in faith. But those who do not believe are not made righteous. Yet they are circumcised. But this was not the purpose of Abraham's circumcision; for, on the one hand, he had the promise before he had this sign, and, on the other hand, through faith in this promise he was made righteous before he was circumcised.

Many similar examples can be cited. A teacher instructs his pupils in grammar, not to learn it himself, for to him it is already familiar and fixed by use, but to have the pupils learn it. We ourselves, too, read the Holy Scriptures in public, not for our own sakes but for the sake of the hearers; for we can study them in private. Indeed, we have already studied them.

Thus circumcision was enjoined upon Abraham in order that for his descendants it might be a sacrament through which they would be made righteous if they believed the promise which the Lord had attached to it. In the case of Abraham, who had already been made righteous, there was a different reason for this work, although for him also it was a seal of righteousness.

This is the kind of answer one can give. But the Jew is not yet satisfied; for he insists that if the descendants of Abraham were made righteous because of circumcision, it follows that all who want to be made righteous must be sons of Abraham. Because it is by nature impossible, however, for all to be born from the flesh and blood of Abraham, it remains that they be circumcised and freed from the foreskin, in order that in accordance with this work, which has this promise, they may become like Abraham, as the proselytes among the people were, Herod and others.

The belief that Christ has come has refuted this insistent claim. You will hardly satisfy a contentious person by citing from the Old Testament, but those who believe that Christ came in the flesh know that righteousness should not be sought on the basis of circumcision; they know that one must seek it solely from Christ, in whom all the promises are yea and amen (2 Cor. 1:20).

Although Christ Himself was circumcised, He does not command circumcision; but He does command that we be baptized in His name. For a godly person this reason takes the place of a proof. But to the Jews, who do not believe in Christ, it is presented in vain. Therefore it is necessary to confront them in another way.

Whatever may be the state of affairs regarding the descendants of Abraham and the command of circumcision, it is certainly impossible for the Jews to prove that the heathen must be circumcised in order to attain righteousness. From this text they will be able to prove only that circumcision was enjoined upon the descendants of Abraham and that those who are descendants of Abraham cannot be the people of God unless they are circumcised. They will by no means be able to prove that none but Jews are made righteous and are the people of God.

For, in the first place, Moses himself states that Abram is to be made the father of many nations. If he is to be the father of nations, and not of the Jews, and God is the God of the descendants of Abraham, then the nations, too, will be the descendants of Abraham, and God will be the God of the uncircumcised as well. Thus the Jews are under compulsion; they cannot say anything else than that circumcision is necessary for the physical descendants of Abraham.

Then, however, there is another proof a posteriori, or from the effect. For our conclusion is correct when we say that when Joseph instructed Egypt, Pharaoh acknowledged God and through that knowledge became righteous, even though he had not been circumcised. The text states clearly that because of circumcision it is an abomination for the Egyptians to eat with the Jews. Therefore even the uncircumcised are made righteous.

Thus King Nebuchadnezzar, like Darius and Cyrus, has the extraordinary testimony that he acknowledged God. Yet he was not circumcised.

Job, the widow of Zarephath, and Naaman the Syrian were righteous. The Jews are so overwhelmed by these examples that they cannot deny that uncircumcised Gentiles are also the people of God and please God, and that the command of circumcision does not apply to the Gentiles.

- 45 Therefore as long as the Jews do not believe in Christ, they are under the Law and bound to circumcision; but they cannot prove that the heathen should be circumcised.

Christ had this in mind when He said in Matt. 23:15: "Woe to you, scribes and Pharisees, hypocrites!

For you traverse sea and land to make a single proselyte, and when he becomes a proselyte, you make of him twice as much a child of hell as yourselves."

Jonah did nothing of this sort when he instructed the Ninevites; nor did Elisha when he cleansed Naaman. Indeed, Elisha let Naaman continue in his way of life and permitted him to enter the temple of the idol in the company of his king, provided that he worshiped the God of Israel in his own heart. And the earth which had been brought to the heathen from the temple in Jerusalem bore witness to his faith. Thus it follows clearly a posteriori that God is the God not only of the Jews but also of the heathen.

But it is a remarkable state of affairs that Ishmael's descendants are excluded from circumcision and yet are included in the promise that God will be their God. What blindness or stubbornness, then, it is on the part of the Jews to boast that because of circumcision they alone are the people of God!

Do not these examples, which have been cited in opposition, show clearly that before the birth of Christ circumcision was necessary for the Jews and not for the heathen, but that for the Gentiles faith in the promise, or trust in the promised Seed, was necessary for salvation, just as Abraham was accounted righteous, not because of circumcision but through his faith in the promise before he was circumcised?

You say: "Why, then, was he circumcised?" I want you to give the answer by telling me why Christ was baptized. We are made just through Baptism when we believe the promise. Yet Christ, even though

He was baptized, was not made righteous through Baptism; for He was baptized, not for His own sake, but for the sake of the succeeding generations of believers.

Nor was Abraham circumcised for his own sake. I am using this comparison to clarify the matter, even though I realize that it contains many dissimilarities. This is not the place to discuss them; they are clear in themselves to one who is moderately learned.

It is true that we cannot take circumcision away from the Jews as a people. They do not believe in Christ, and as long as they cling to their erroneous conviction that Christ has not been revealed, they are compelled to bear the burden of circumcision. Nevertheless, it is certain that circumcision does not apply to the Gentiles. Therefore he who imposes it on the Gentiles as necessary for salvation commits a sin, as did those of the converted Pharisees about whom we read in Acts.

But because even in Moses, who says (Deut. 18:15): "The Lord your God will raise up for you a Prophet like me from among you, from your brethren—Him you shall heed"—those who know Christ have the express command to listen to Christ, they know that Christ is the end of the Law; they know that not only circumcision but the Law of Moses itself must come to an end in Christ.

For Christ is the Do-all:7 "In Him the whole fullness of deity dwells bodily" (Col. 2:9); and "From His fullness have we all received, grace upon grace" (John 1:16). Therefore we can tell the Jews that the promise given to Abraham has been fulfilled, that now the prophecies and visions have been fulfilled, as is written in Daniel (9:24), and that for this reason not Abraham, not circumcision, but the Lord of both rules.

And here belongs Paul's simple statement (Rom. 2:25) that circumcision is nothing; for it was given to Abraham as a sign of righteousness not bestowed on Abraham through circumcision but to be transmitted to his descendants until Christ, the promised Seed, should come.

Moreover, if the Jews were not so blind, they should be especially impressed by the expression which the Lord adds here trine and time again. "I will establish My covenant between Me and you and your descendants after you throughout their generations" (Gen. 17:7). "You shall keep My covenant, you and your descendants after you throughout their generations" (Gen. 17:9). Likewise: "And I will give to you, and to your descendants after you, the land of your sojournings" (Gen. 17:8).

This expression, "throughout their generations," should be carefully noted. He could simply have said:

"My covenant shall be everlasting between you and your descendants after you"; but because He adds "throughout their generations," He indicates its continuance for a fixed time. Therefore the meaning is:

This covenant, or circumcision itself, will continue as long as your generation continues.

It is also certain that Abraham's descendants no longer continue to exist, for after the capture of Jerusalem no kingdom, no people, no family, and no sacrifice remained. But if his descendants were still

- 46 in existence, surely a home or some form of his kingdom would still be in existence; for what did God promise Abraham if He did not promise this?

But now, what is most important, even Moses remains silent about this throughout his writings. How, then, will it be possible to insist on circumcision if there are none to be circumcised; that is, if there are no longer any who have a definite generation, a definite place, in which they are found? Therefore after Christ had come, circumcision had to give way as a shadow gives way when the sun comes.

For what benefit, then, was circumcision given? To make known that the Savior was to be born from this circumcised nation and not from the Gentiles. He who was desired by all the nations did not become incarnate among all the nations; He became incarnate among this one people which had been commanded by God to be circumcised.

And the special rite was instituted that it might be an outstanding reminder for the entire world that Christ would come from the Jews; for He had been promised to the Jews alone, even though the Jews would not be the only people to derive benefit from Him.

I have spoken at sufficient length about circumcision. But if the Jews believe that Christ has come, they will readily concede that it is not necessary for the whole Law, together with circumcision and all the other ceremonies, to endure longer than up to the time of Christ. For Moses commands them to hear Christ

(Deut. 18:15). Christ, therefore, is to bring a new doctrine and new ceremonies, which Moses commands His people to accept after discarding those of the Law, just as Christs command is definite (Matt. 28:19):

"Go therefore and make disciples of all nations, baptizing them in My name."

But as for the Jews, who stubbornly cling to their error and are waiting for the Messiah, we shall not only be unable to release them from circumcision; but, because they acknowledge that they are the descendants of Abraham, they are under obligation to the entire Law.

Whether the Jews believe, however, or do not believe, whether they cling to circumcision or not, for us this statement remains certain: that we Gentiles are free from the Law and from circumcision, just as before the Law and in the Law many of the Gentiles were converted to God and yet remained free from the Law and from circumcision.

But we Christians are free from the Law and from circumcision to a far greater degree. We know that according to the Father's command it is the Son of God who must be heard, not Moses. Even though He was circumcised, He did not command us to be circumcised; He commanded us to be baptized. This statement is true and unchangeable.

But just as we no longer have any need of the Sacrament of Baptism when the promise of the New Testament is fulfilled in eternal life, so circumcision is no longer necessary, since the promise given to Abraham has been fulfilled through Christ.

Therefore let the Jews be either converted or condemned under the Law, which it is impossible for them to keep even according to the letter.

But it is also necessary to consider the purpose of this chapter. The increase of the descendants of Abraham, to whom the promise is given here that he will be the father of many nations, is drawing near.

But because it did not suit God to make a new covenant with each generation and to confirm new promises—as He did to Abraham, Isaac, and Jacob—He gives all the descendants of Isaac a common revelation or seal by which they are not only to be distinguished from the rest of the nations but are also to be reminded as by a sacrament that they are the people of God and that God, in turn, will be a God to them, that is, will do good to them in this life and in the eternal life, and will do all this because of Christ, the promised Seed of the Woman.

In the first place, therefore, the Jews area people set apart from all the nations in order that their own generation may not be confused with other nations and the promise concerning Christ may be sure to those on whom it is to be conferred. In the second place, circumcision is for them a sign of righteousness; for by this very deed that is done to them—if I may express myself in this way—they are reminded that they are the people of God and that God has them in His care.

Observe, I beg you, what a remarkable conclusion Paul draws from this. For from this very separation of the descendants of Abraham from all the nations he concludes on the authority of Moses that the Gentiles are most closely connected with the Jews and the true descendants of Abraham. For this is what the text says: "I have made you the father of a multitude of nations." What else is this but that the Gentiles, as sons and heirs of Abraham, will come into possession of the promise made to Abraham?

- 47 Otherwise how can Abraham be the father of many nations? Nevertheless, you see that the Gentiles are set apart from the Jews. For the descendants of Abraham are commanded to be circumcised; the Gentiles are not commanded to be circumcised.

These most excellent consequences result from Moses himself. To share in the promise, the Gentiles must be united with the Jews, who are set apart from all the Gentiles by means of circumcision. Yet the Gentiles are not obliged to be circumcised.

In this manner Ishmael is set apart from the descendants of Abraham and is not set apart as the rest of the Gentiles are.

So far as outward relationship and physical association are concerned, Ishmael and the Gentiles are set apart from the Jews; for the Jews alone have that seal of righteousness, but the Gentiles are not set apart from the promised Seed.

This is the source of the distinction which Paul, a learned man, makes between the children of Abraham who are children according to the flesh and those who are children according to the promise.

John, too, refers to this distinction when he applies the term "children of God" to those "who were born, not of blood nor of the will of the flesh nor of the will of man, but of God" (John 1:13).

This also serves to point out the mystery of circumcision. Because it has been imposed by God until the coming of Christ, the Jews bear it as long as Christ has not yet been revealed. They do so in order that it may be a reminder to the other nations and may give them the opportunity to believe the same God—the God who had promised Abraham the Blessed Seed—and to hope for Christ.

Accordingly, there is a twofold result. The Jews are set apart from and united with the Gentiles. This gives rise to that excellent statement which Paul is at pains to stress in Romans:8 that it is not enough to be children of Abraham according to the flesh, but that the Jews themselves, who are the physical descendants, are required to become children of the promise, as the text says: "Through Isaac shall your descendants be named" (Gen. 21:12).

This is the origin of the chief doctrine of theology: that God is the God of the Jews and of the Gentiles, rich toward all, even at that very time when the Law and circumcision flourished.

For other nations heard Abraham, heard the prophets, saw the worship at Jerusalem, and believed that the God of the Jews was the only true God.

Meanwhile the Jews alone had this seal of righteousness because of which they were conspicuous among all the nations. And even though the Gentiles were not circumcised, they nevertheless called upon and worshiped the same God who revealed Himself to the Jewish people through circumcision.

Therefore we do not slight St. Paul, the best and most learned interpreter of Moses. For concerning this chapter he teaches us that so far Moses has written about the birth of the son Ishmael and a descendant of Abraham according to the flesh but has said that this descendant was born without the promise. For God did not speak to Abraham about the son who would be born of the maid; it was Sarah's plan that Abraham should consort with the maid. It was not a command of God. Far less was it a command with a promise.

Thus a human plan or, to express it somewhat more reverently, love prevailed in that instance and not faith; for there was no promise concerning Ishmael, who was born of the servant.

But with regard to Isaac the matter is different. He is born as the result of the promise, and the promise is attached to him. When this difference is recognized, it win shed a bright light on this discussion about circumcision.

But the Jews, immersed in thoughts about the Law, pay no attention to the promise and make no distinction between Law and Gospel. Indeed, they have absolutely no knowledge of the Gospel; they persecute and loathe it.

Nevertheless, they cannot deny that even though Ishmael was a true son of Abraham according to the flesh and was also circumcised in accordance with God's command, he is not counted among the seed of Abraham. Only Isaac, who was born according to the promise, has this distinction.

But one must not take this to mean that we condemn Ishmael on this account. I am of the opinion that he clung to the knowledge of the true God and was saved. It is the purpose of this discussion to teach the Jews, an ungodly and haughty people, that physical birth, of which they themselves boast so much, is of no avail.

- 48 It is as Christ says (John 3:6): "That which is born of the flesh is flesh." Likewise (John 3:3): "Unless one is born anew, he cannot see the kingdom of God."

This is a necessary doctrine, and it alone squelches the stiff-necked Jews; for they cannot deny that Ishmael was cast off from the possession of this promise. Yet he was a true descendant of Abraham, that is, a descendant according to the flesh. But this was not enough, for it was necessary for him to become a believing son of believing Abraham if he wanted to be saved.

Thus it is clearly seen that birth according to the flesh carries with it no prerogative, not even in the case of Isaac; for everything depends on the promise. But the promise can be accepted solely by faith. So far as birth according to the flesh is concerned, we are all born in sin. Hence those who are to be saved must be born again through water, that is, through Baptism, not through circumcision, and through the Spirit, who kindles faith in the promise and thus frees and saves from sin.

But, as I have already stated repeatedly, this people is circumcised for the purpose of designating it with a distinctive mark, in order that the Gentiles, prompted by admiration, may learn to acknowledge the God of the Jews until Christ should come and provide a new mark—a mark by which both the Jews and the Gentiles would be certified as sharers in the eternal grace which, through the Son of God, falls to the lot, not of those who are favored because of the prerogative of birth according to the flesh but of those who believe, or have been born again through water and the Spirit.

Thus Paul has looked carefully at Moses' text, which states that the Jews were set apart from the Gentiles by means of circumcision and that in spite of this the Gentiles were associated with the true children of Abraham through faith—as a sure proof by which it should become known to the whole world that before God birth according to the flesh is of no avail and that the way to grace is open even to the A similar statement was made above about the descendants of Cain. Although through sin he lost the promise which was transferred to godly Seth, it is nevertheless likely that many of his descendants were saved after they had united with Seth. But these were not saved by a definite promise; they were saved by a promise that was indefinite, if I may say so, just as Pharaoh in Egypt certainly did not have a definite promise, as did Isaac concerning his salvation, and yet, because he hears Joseph and worships and calls upon Joseph's God, he himself is also saved.

Thus he who does not have the promise obtains the promise; but, as Paul says, the Jews, who had the promise, did not attain the righteousness of the Law by following the Law.

Therefore let no one glory in his birth according to the flesh, in his ancestors, in his wisdom, riches, and power; but let him glory "in this, that he understands and knows Me, that I am the Lord" (Jer. 9:24).

For God is the God of the Jews and of the Gentiles; and although there is a difference in this respect, that the Jews have the promise and their own distinctive marks by which they are known to be the people of God, God nevertheless does not exclude the Gentiles from the promise, provided that they embrace it in faith.

Thus the descendants of Esau, who are the wise men in Teman, had many outstanding saints, although they were not circumcised and did not know the Law of Moses. They were satisfied with the indefinite promise9 and thanked God for it.

Thus from the beginning to the end many of the Gentiles were saved, even though the promise had not been given to them; and, what is more remarkable, because of their pride the Jews lost the promise which was theirs and was due them. But the heathen, to whom it was not due, appropriated it and took the place of the Jews, in accordance with John's statement in Matt. 3:7, 9: "You brood of vipers! … I tell you, God is able from these stones to raise up children to Abraham."

This pride and obstinacy ruined the Jews. They kept contending that they were the people of God. If you asked why, they would reply: "We are the descendants of Abraham, and we are circumcised."

If this reason is valid, what else follows than that all other nations are condemned? For they are not the descendants of Abraham, nor are they circumcised.

Therefore Paul emphatically refutes this idea. He states indeed that the promise was given to Abraham and that through circumcision Abraham's descendants were set apart from all the Gentiles; but because he sees that Moses calls Abraham a father of many nations, he draws the correct conclusion that the Gentiles are also the people of God if they embrace the promise together with believing Abraham.

- 49 The Gentries are not circumcised, and they do not have the promise of the future Christ. This promise was denied Japheth and Ham and was given to Shem alone; and yet Japheth dwells in his tents, and many

Hamites were also saved. For the Gospel must be spread abroad among all nations.

Hence both statements are true. Salvation is from the Jews (John 4:22), but the Jews are not the only ones who are saved; the Gentiles, too, attain to the promise of salvation.

In this manner the Holy Spirit wanted to forestall the error of the Jews, but in their blindness they do not notice it. They note only this one thing, that circumcision is commanded with the promise that they will be the people of God; but that Abraham is told that he will be the father of many nations—this they do not see.

Therefore this horrible downfall must not be attributed to the Holy Spirit, who took pains to prevent this error; it must be attributed to the blindness of the Jews themselves.

Similarly, the Holy Spirit forestalls the heresy of the papists concerning celibacy, inasmuch as He points out that Adam was joined in marriage with Eve by God's ordinance.

Thus the Jews are warned in this passage not to boast of their birth according to the flesh; for the children of God are born not of the flesh but of the grace and mercy of God.

For just as God gave to those not yet born the sign and the promise out of His mercy and not because of their merits, so the promise and salvation are bestowed on the Gentiles also out of mercy.

But we discuss these matters with the Jews in vain. Because they do not accept Christ, the veil remains before the eyes of Moses—the veil which is not lifted unless one believes in Christ. Therefore the Jews must be left to their own evil genius, just as the Turks and the papists, who either do not understand the dearest testimony of Scripture or jeer at it, because they are crazed by their own opinions. Let this be enough concerning the essential points of this chapter. Now we shall explain the text.

Abraham's ninety-ninth year is very remarkable, for everything that Moses includes in the next four chapters took place in that year: circumcision was instituted, through it Abraham's descendants were set apart from all the Gentiles, Ishmael was sent away with his mother, and the proud and ungodly Sodomites were punished, etc. These are magnificent accounts, as will become clear later on. Therefore one must take careful note of this chapter. About the names ֵא ל and ידַַּּשַׁ we have spoken above.10

It has also been noted above that Abraham is commanded to walk before God and to be blameless.

This includes both Tables: the First, that he should believe in God, call upon Him, preach the Word, and practice godliness. God includes all this when He commands Abraham to walk before Him.

Even though He includes what pertains to the worship of God when He adds that Abraham should be blameless, He is giving primary consideration to the Second Table.

The meaning of םתַּ is "perfect and blameless," that which is completely perfect, unspoiled, without defects, and uncorrupted.

But here this word appears in the plural. "Be you perfect ones"; that is, let your life be blameless and uncorrupted, and walk before men without offense. The use of the plural is not without purpose; for the head of a family and everyone who holds some administrative position owes it not only to himself to commit no offense but also to those who are in his charge.

Thus Paul (1Tim. 3:2) wants a bishop to be יםמִתָּ. Not only should his own life be blameless, but by strict discipline he should restrain his people from becoming guilty of anything unworthy of them. But those who do not want to be corrected should be expelled either from the home or from the church rather than be an offense to others. In this manner every ruler should be יםמִתָּ, not םתַּ, not only in one commandment; he should be יםמִתָּ in all the commandments. So much for the exhortation to lead a blameless life.

2. And I will make My covenant between Me and you, and will multiply you exceedingly.

Here, as on several previous occasions, an increase is promised, and, as a confirmation of the promise, there is added a covenant or compact, the purpose of which we have stated at sufficient length.

Undoubtedly, however, Abraham had the hope that Ishmael would be the heir of this promise.

Although the promise which the angel gave to Hagar herself concerning Ishmael clearly indicated that Abraham would have another child, Abraham, absorbed in his own ideas, was satisfied with Ishmael. For what hope could he entertain about Sarah, who was already ninety years old and by nature barren?

- 50 Accordingly, both parents guided their son with careful instruction and bestowed all their love on him as the stock from which such an abundant progeny would result. But suddenly the Lord intervened and gave Abraham complete information about the heir of the promise, namely, that a son would be born to him from Sarah.

3. Then Abram fell on his face; and God said to him:

4. Behold, My covenant is with you, and you shall be the father of a multitude of nations.

5. No longer shall your name be Abram, but your name shall be Abraham; for I have made you the father of a multitude of nations.

6. I will make you exceedingly fruitful; and I will make nations of you, and kings shall come forth from you.

The fact that Abraham falls prostrate to the ground is a sign not only of reverence but also of joy and thanksgiving. The saintly patriarch realizes how great a kindness it is that od will fill his temporal life with manifold gifts and, after removing the curse under which all the nations were because of sin, will restore the blessing and eternal life.

And this is the text about which I stated above that Paul discusses it learnedly. Just as the people of the Jews is set apart from all the Gentiles by circumcision, so the Gentiles are again united and joined with the Jews through the promise. Consequently, they are one and the same people in the same grace and under the same God.

The fact that God changes Abraham's name is not devoid of a mystery. Abraham's former name is םרַא ְב ָ, which means "lofty father." His later name, םהָרַא ְב ָ, is longer by one letter for a ה is inserted between ר and ם in the Hebrew. The text itself points out the etymology. It states that this name comes from מֹוןהָ, which means "a multitude." Hence it is made up of the three words ָאב, "father," םרָ "lofty," and מֹוןהָ, "multitude," from which comes the word "mammon," which denotes an abundance or multitude of riches. The name should be pronounced מֹוןהמ ָרָאב ָ; but since the syllable ָם repeated twice produces an unpleasant sound, it is used only once. These matters, however, are not without their mystery, as we shall perhaps discuss more extensively later on.11

The passage concerning circumcision is of primary importance. Therefore we must strive to explain it first. Whether the Jews keep circumcision or give it up is of no concern to us. In the first place, it is sufficient for us to state in opposition to them that circumcision does not pertain to the heathen; for it is enjoined upon the seed of Abraham.

In the second place, they cannot deny that circumcision did not make Abraham righteous; for he was justified before he was circumcised, as Moses points out above in the fifteenth chapter. But if Abraham was not justified through circumcision, how dare his descendants assert that they are justified by it?

In the third place, even if the Jews were justified through circumcision most of all—which, of course, is not true—still it is certain that circumcision was not instituted as something permanent; it was to continue only until the coming of Christ, that is, as long as the generation of Abraham should last and should have possession of the land of Canaan and be a people or a kingdom. For this is the meaning of the text, and Moses bears witness that when Christ comes, He will establish a new seal. For this reason Moses admonishes the Jews to obey Christ and to listen to Him. These three points are certain and should be carefully noted.

"What, then, is circumcision?" the Jew will ask. In the first place, it cannot be stated according to natural reason and in philosophical parlance that circumcision is a work like the works enjoined by the ceremonial law and the moral law. For moral works, as they call them—such as the obedience of children to their superiors, in conformity with the Second Table, and invoking God and the giving of thanks, in conformity with the First Table—these have been enjoined in such a way that they must always be performed every day, yes, every hour.

Circumcision, however, took place only once during an entire lifetime; nor could it be repeated, just as in the New Testament it is sufficient to be baptized in the name of Jesus only once, and it is sinful to repeat Baptism.12

In this respect circumcision differs from moral works. Ceremonies, too, are repeated. It was not enough to have sacrificed only once, to have worshiped in the temple only once, to have been reconciled with the church only once, etc.

- 51 In the second place, circumcision is an affliction and a cross rather than a work. For he who is circumcised does not perform it; he suffers it from others and indeed with pain. Therefore if it is not a moral or a ceremonial work, then, what is it?

Paul is an excellent definer and an expert dialectician; for he defines circumcision as a sign or seal of the righteousness which Abraham had before he was circumcised, in fact as a sign imprinted on the very flesh of Abraham and of all males who descended from him (Rom. 4:11).

But if someone calls circumcision a ceremony, he will concede in spite of this that it differs from the rest of the ceremonies in that it, like Baptism, is a passive ceremony.

Furthermore, when it has been established that circumcision is a sign which does not make Abraham righteous but indicates the righteousness which Abraham already has, the question arises whether this seal was an empty sign or something that was implemented together with the seal.

My answer to this question is that in Abraham's case circumcision is a mere sign without implementing anything; that is, it is a sign in such a way that it does not implement what it signifies but merely signifies. For the argument with which Paul proves that Abraham was righteous before he was circumcised is irrefutable. Hence circumcision is a sign that merely signifies righteousness but does not confer it, for it finds Abraham already righteous. It does not make him righteous.

But the situation of Abraham's descendants was different. Circumcision does not find them righteous like Abraham. Therefore it was a seal of righteousness in such a way that righteousness was implemented by it. For thus it is written below (v. 14): "Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken My covenant." Here spiritual and eternal destruction is meant.

This negative statement implies the positive one that a male who has been circumcised on the eighth day will be saved and will be counted among the people of God. Therefore circumcision was efficacious among the descendants of Abraham; that is, it brought righteousness, not because of the work alone, which was merely passive, but because of God's promise, which was joined to this passive work.

But if circumcision was efficacious by reason of the promise, and the promise can be accepted only through faith, it follows not only that the little boys who were circumcised were received into the people of God and justified, but also that, because of the co-operation of the Holy Spirit, the little boys have faith.

This is a weighty passage, as people say. Therefore we must note it well, for it is clear evidence that God received the children of the Jews into the fellowship of the people of God and of eternal grace. The Jews are ignorant of this glory of circumcision; they merely boast of the suffering, and to this they attribute righteousness as something that is merited. But they give no thought to the promise, to the work of the Holy Spirit, or to faith.

This is great blindness; for circumcision as circumcision achieves nothing. Faith in the Word must be added to it. When this is present, then indeed circumcision is a seal of righteousness and implements righteousness.

The Jews give a very foolish reason for circumcision. They mainrain that the foreskin is removed because no other part of the whole human body is so useless and superfluous, as though there actually were no other parts that could be regarded as more superfluous, such as the hairs and nails which we cut because we consider them superfluous, or as though God were the kind of master builder who creates superfluous things.

These are arguments of a mind that is blind and without a scintilla of sound understanding. Therefore let us follow Paul (Rom. 4:11), who calls circumcision a seal of righteousness and relates it to faith in this manner because it has the promise attached to it; for when circumcision is separated from faith, it is truly dead and amounts to nothing. It is of such a circumcision in the carnal sense that the Jews boast.

But here another question arises. If the uncircumcised males of the Jews are lost, what is one to conclude about infants who died before the eighth day? What about the other sex, the girls? Likewise, what about our own infants, either those who are stillborn or those who die shortly after birth, before they are baptized?

Concerning infants who died before the eighth day the answer is easy, just as it is easy to give an answer about our own infants who die before Baptism. For they do not sin against the covenant of circumcision or of Baptism. Since the Law commands them to be circumcised on the eighth day, could

God condemn those who die before the eighth day?

- 52 Accordingly, the souls of those infants must be left to the will of the Heavenly Father, whom we know to be merciful. Furthermore, what Paul says in a gentle manner about "those whose sins were not like the transgression of Adam" (Rom. 5:14) and about Jacob and Esau—"though they were not yet born and had done nothing either good or bad" (Rom. 9:11)—holds true in their case too.

Even though infants bring with them inborn sin, which we call original sin, it is nevertheless important that they have committed no sin against the Law. Since God is by nature merciful, He will not let their condition be worse because they were unable to obtain circumcision in the Old Testament or Baptism in the New Testament.

With regard to the girls among the Jews the answer is easy. For because this sign was prescribed only for the male sex, it does not pertain to the girls. Nevertheless, since the girls are Abraham's descendants, they are not excluded from Abraham's righteousness; they attain it through faith. But those adults who despised circumcision or who despise Baptism are surely damned.

But it is necessary to take note of the command concerning circumcision when opposing the ravings of the Anabaptists.13 They hold that Baptism must be repeated and that only adults should be baptized, because, as they maintain, infants have no understanding. Where there is no understanding, they say, there is no faith either.

But tell reel Circumcision, as we have said, profits only by reason of faith. Yet God gave the command that infants should be circumcised on the eighth day, and the promise that He will take care of them and save them is very strong. Hence the command to circumcise either served no purpose or infants, who are without any understanding, also believed and through circumcision obtained by faith the righteousness which Abraham obtained while he was still uncircumcised.

Those who are circumcised are given the promise that they are the people of God and that God wants to be their God. This means that they are in the fellowship of the kingdom of God, since they have been justified by the justifying faith which the Lord grants them through His Spirit.

If this was brought about with the Jews in the Old Testament through the medium of circumcision, why would God not do the same thing with the Gentiles through the medium of the new covenant of The command (Matt. 28:19) pertains to all: "Go therefore and make disciples of all nations, baptizing them…." Hence whereas circumcision was commanded only to the descendants of Abraham, Baptism is commanded to all the nations, with the promise of salvation if they believe.

But if, by virtue of the promise, Abraham's descendants had the blessing that those circumcised on the eighth day would receive the gift of faith and become the people of God, why would this be denied the nations now united with God through the covenant of Baptism?

For the situation of Baptism will not be worse than that of circumcision, especially since circumcision pertained only to the males, while Baptism includes the other sex.

But just as a Jew who fell away from this covenant of God through sin did not have to be circumcised again but was received into grace if he returned to this covenant and took courage from this promise, so those who fall away from grace do not have to be rebaptized. They should rely with firm faith on the promise once given and hope for pardon through Christ.

This is a powerful argument against those who say that because little children have no understanding and do not believe, they should not be baptized. For here the command is given that little children are to be circumcised on the eighth day, and the promise is added: "I will be their God."

Hence both the command and the promise bear witness that righteousness was imputed to infants through the medium of circumcision, just as it was imputed to Abraham through faith before circumcision; for it is impossible to please God without faith (Heb. 11:6).

But the covenant of circumcision was to last only till the coming of Christ. Because He intended to include the Gentiles in the kingdom of God, He wanted to introduce a new sign after the old sign or covenant had been done away with, just as He says (John 3:5): "Unless one is born of water and the Spirit, he cannot enter the kingdom of God."

Something like this—though the similarity is by no means perfect—can be found in affairs of state. A person has exerted himself strenuously in defending his native land against the enemy and in saving it.

Because of his valor the emperor presents him with special decorations, with towns, districts, and castles.

All his descendants enjoy these gifts and are incited to emulate their ancestors in valor.

- 53 But if the descendants of this man should degenerate—the emperor gave gifts to their ancestors and can take them away from descendants who have degenerated.

Thus to Abraham, the most illustrious victor who not only conquered his enemies but also overcame sin and death, God gives circumcision as a decoration for valor—a decoration which Abraham is to wear on his flesh. But God does not give it as an empty sign. No, Abraham's descendants, too, are to rejoice in it and to have the benefit of it, provided that they follow in the footsteps of their valorous father.

Therefore even though only the family of Abraham was under obligation to bear this sign or distinctive mark before the whole world, yet through it the Gentiles, too, were urged to learn to know

Abraham's God and to serve Him.

For this reason Paul states in Rom. 4:11 that circumcision was given to Abraham as a sign, that it might be a seal of the righteousness of faith which he had before he was circumcised; and Paul immediately adds that "the purpose was to make him the father of all who believe without being circumcised and likewise the father of the circumcised who are not merely circumcised but also follow the example of the faith which our father Abraham had before he was circumcised" (Rom. 4:11–12).

The correct definition of circumcision is this: It is a public mark by which all, whether circumcised or uncircumcised, are urged to follow in the footsteps of Abraham or to emulate the faith of Abraham.

For Abraham is the common father of the Gentiles and the Jews. lie has been distinguished with a new sign in order that the Gentiles might hasten to him as to a standard-bearer and might acknowledge, confess, and worship the same God. The Gentiles are also invited to the same righteousness of faith, in order that Abraham, in accordance with the promise, may become the father of many nations.

Thus Job, Pharaoh, and countless others were saved throughout the entire period of the Law and before, though they were not descendants of Abraham; for Abraham had to be the father not only of the Jews but also of the Gentiles who believe.

Even though foreigners are not forced to be circumcised, yet they are received into the fellowship of righteousness. Meanwhile, however, circumcision is also efficacious to the end that a definite kind of people may remain until the coming of Him to whom all things are referred, who is to set up a new banner or sign, not among one particular people but throughout the whole world.

The church is no longer to be confined to one particular nook, the way the Roman pontiff does not recognize the churches that do not recognize him. For the banner which Christ has raised when He said

(Mark 16:15): "Go into all the world" is not in one specific nook or in one particular family. For this reason it is called the catholic church. Yet this church consists only of those who are baptized. For apart from Baptism there is no salvation, just as at that time salvation resulted from circumcision, not because of circumcision alone but because of faith in the promise which was attached to circumcision and, as it were, embodied in it.

From the beginning of the world divine wisdom has so ordained and arranged things that there was always some public sign toward which all peoples might look,in order that the Gentiles,too,might find,worship, and pray to the true God, although not all who had that sign believed and had use of it for righteousness.

Thus prior to circumcision the sacrifices were signs. The brothers Abel and Cain bring sacrifices. For Abel the sacrifice is a seal of righteousness, because he believes. For Cain, however, it is not a seal of righteousness, because he does not believe but retains the bare work without faith.14

Thus circumcision is raised up as a sign or a banner to be looked at by those who are to be saved. For because through the divine blessing Abraham was to be multiplied into peoples and kingdoms, the church is embodied, so to speak, in his flesh for a time, and a universal sign is given—a sign which pertained to the church in such a way that even if those who believed did not have it, they were not excluded from the church.

Augustine defines a sacrament as a visible form of invisible grace.15 His definition is correct. At the same time he points out why the sacraments are commonly despised by those who have them as their own, as Isaiah states (65:1–2): "I was ready to be found by those who did not seek Me…. I spread out My hands all the day to a rebellious people, who walk in a way that is not good, following their own devices."

This is a judgment of God that must be borne. God establishes a sign of grace, in order that it may be recognized by sinners and sinners may be saved; but it commonly happens that those for whom the sign is set up despise it.

- 54 Thus Baptism has been established as a sign of righteousness for all who believe in Christ. The papists also boast of Baptism; but they do so in vain, because they do not believe. They condemn and persecute the doctrine of justification. Thus the voice of John, which cried out in the wilderness, and Baptism had been established as a banner; but the Pharisees paid no attention. Similarly, Isaiah says (11:10) that a root is to be set up as a sign; but the Jews reject this sign. The Gentiles, however, put their hope in it.

We say the same thing about circumcision, with which the Gentiles are not burdened but are nevertheless invited to the same faith, in order that Abraham may be the father of the circumcised as well as of the uncircumcised.

Therefore many of the Gentiles believed, but the Jews kept their hearts uncircumcised. Thus circumcision was an opportunity for salvation even for the Gentiles and was profitable for them. For we have need of marks and signs of this kind, in order that they may lead us to the knowledge of God, since human reason is unable to find God unless such signs instituted by God lead us by the hand, so to speak.

And nothing is more dangerous than if one devises his own way to God and relies on his own speculations.

We were in the habit of doing this sort of thing under the papacy. For one dreamed that he would find God in Rome; another, in Spain; and still another, in a different part of the world. When each attempted this for himself, the outcome was that we all went astray and accomplished nothing, as Ps. 14:3 states.

Why did we not follow the signs which the Lord Himself had established for the purpose of gathering us into the unity of faith, that is, the Word of God, Baptism, and the Lords Supper?

Thus when the Jews had the temple, circumcision, and a definite form of worship, for which they, as people who acknowledged one God as their Leader, were to assemble as under a military standard, they disregarded all this and turned to their own endeavors. Everyone devised his own way of worshiping God and followed it to his own certain destruction.

When God reveals Himself in some sign, no matter what its nature, one must take hold of Him in it.

But Satan continually strives to remove the true signs from our sight and to set up false signs, just as he displays lights to those who get lost in the night and, when heedlessly following these lights, fall either into abysses or into water.16

Therefore in Matt. 24:23 Christ earnestly exhorts us to avoid such snares when He says: "If anyone says to you: 'Lo, here is the Christ!' or 'There He is!' do not believe it."

Christ must be sought where He has manifested Himself and wants to be known, as in the Word, in Baptism, and in the Supper: there He is certainly found, for the Word cannot deceive us. But it generally happens that reason disregards those signs and turns aside to the harlot sitting at the gate (Prov. 7:10 ff.).

Therefore let everyone remember to walk on the way God Himself has prescribed, not on the one we ourselves have chosen; for our own choice is sinful and delusive.

Thus the prophet says (Is. 66:3): "These have chosen their own ways"; and Paul (Col. 2:18, 23) condemns self-elected religions. For it is certain that a human being cannot find God through his own wisdom; and for this reason, too, there is great danger that Satan transforms himself into an angel of light

(2 Cor. 11:14) and surrounds himself with divine majesty while producing signs and wonders to confirm his errors.

We shall be safe from these dangers if we follow that visible form or those signs which God Himself has set before us. In the New Testament we have as a visible form the Son of God on the lap of His mother Mary. He suffered and died for us, as the Creed teaches. Besides, we have other visible forms:

Baptism, the Eucharist, and the spoken Word itself. Therefore we cannot complain of having been forsaken.

In the first place, however, Satan, and, in the second place, his servants, the pope with his entire church, strive to divert us from these divinely appointed visible forms to their own forms: the canonization of the saints, the invocation and worship of the departed saints, and the statues set up in special places for the sake of gain, etc.

Therefore we must be fortified against these plots in order that we may say: "Just as I have no knowledge of any church before Christ's coming except the one which was in the home of Abraham and was marked by circumcision, so after Christ's coming I know nothing except Christ and Him crucified, who reveals Himself to us in visible forms: in the use of the Keys and in the Eucharist. I know that I find

God there and that I receive forgiveness of sins there and nowhere else."

"No," say the papists, "God has given a variety of gifts to His saints. How many miracles adorn the sanctuary of St. James at Compostela! How many miracles grace Rome! Hence God wants to be sought and found there too. Thus Francis certainly left behind a rule suitable for saints. How could those who follow it fail to please God? And these gifts, too—in accordance with the custom of the fathers, who approved them—serve a purpose."

Thus Satan strives hard to lead us away from the forms prescribed by God. But you must adhere to and follow this sure and infallible rule: God in His divine wisdom arranges to manifest Himself to human beings by some definite and visible form which can be seen with the eyes and touched with the hands, in short, is within the scope of the five senses. So near to us does the Divine Majesty place Itself.

It is the height of wisdom to hold fast to these visible forms. But the examples of all the patriarchs, prophets, and godly men teach that Satan strives continually to find ways to obscure those forms and to set others before us.

Thus circumcision, too, was a visible form which was not instituted by human beings but was instituted by God Himself, in order that He might be known through it and that not only the Jews but also the heathen might believe in that God who had revealed Himself to the Jews in such a manner.

Therefore I am convinced that all the circumcised infants of the Jews who died at an early age were saved. For they were found in Abraham's bosom, that is, in the promise that God wants to be their God.

I hold the same opinion about our baptized infants. But adults who let sin deprive them of faith are not saved; for even though they have been baptized, they do not believe. Nothing like this happens to infants.

Therefore they remain in the deliverance they have received, and they are saved.

This doctrine is necessary, and it bestows high praise on the sacraments, which fanatical men shamefully underestimate because they pay no attention to the Word. For the frequent repetition of what is said here about circumcision—"I shall be their God and the God of your descendants after you"—is no game or jest. Circumcision was the outward and visible sign by which the Jews were to be recognized among the Gentiles and were to recognize one another.

But circumcision not only brought this people together politically and served as a password among them; but it was also a sacrament, that is, a sign of the divine will and therefore a sign of eternal salvation for those who believed. For it showed that God was the God of this circumcised people. "He is not God of the dead, but of the living" (Matt. 22:32). Therefore through circumcision, to which faith is added, they are not only citizens in that state which was established apart from other nations; they are also heirs of eternal life. For God is immortal and eternal. Therefore He bestows immortality on those who are His.

Let us by all means take the same stand with regard to Baptism in the New Testament and with regard to the Eucharist, lest we, like the fanatics, think that these are external signs instituted merely for the purpose of distinguishing Christians from the heathen.17 They do make a distinction, it is true; but they do more than this, for those who believe the promise and make use of these signs become the people of God and are saved.

But it is necessary to note what I stated above: that circumcision was enjoined only upon the descendants of Abraham and only upon the male sex. Yet neither the females of the Jews nor the Gentiles were excluded from the grace which circumcision confirmed.

For circumcision as a work had no validity per se, but faith in the promise that was added to circumcision did have validity.

Before circumcision the sacrifices and the ministry of the Word were the visible signs of the invisible grace; but circumcision, which was instituted under Abraham, had validity up to the coming of the Since the coming of Christ we have holy Baptism, the Eucharist, and the Keys; by these signs God reveals Himself and saves those who make use of them in faith. When the descendants of Cain who were instructed by the Word of God had this faith, they were saved; for Cain was not cast aside to such an extent that God denied salvation to his descendants.

The reason for Cain's sentence was a different one, namely, that the church might be more definitely marked and recognized, and that it might not seem that there was a twofold church; for throughout all ages there had to be one definite family from which alone it would be believed that Christ was to be born.

With this intention Ishmael, too, is cast out. Yet he is admitted into the fellowship of the promise; for Abraham prays for him and has the promise that he will also be the father of many nations. Therefore

- 56 Ishmael was not cut off from salvation and eternal life; he was cut off from the glory of being the father of Christ. Yet Christ would be among his people.

In this way the pride in his physical birth was to be held in check, in order that he might not boast of being Abraham's son but might embrace Abraham's faith. And I believe that he really did embrace the faith of Abraham.

But let us return to the exposition of the text. Abraham hears that both covenants are being confirmed: the material one involving the land of Canaan and the spiritual one involving the eternal blessing.

Therefore when he learns of the favor God confers on him by choosing to establish in his family the church in which He may surely be found by all the nations that call upon Him, He falls prostrate on the ground and gives thanks.

For it is a most glorious and truly magnificent promise when God confirms with a covenant that from the descendants of Abraham there will arise the church which is to have its home in the land of Canaan until Christ is born, in order that both the Gentiles and the Jews who will believe what Abraham had believed may be saved.

The seal of circumcision is given to him to the end that all may be saved through the righteousness of faith which is in Abraham and that the church may be transferred from the sacrifices of the early fathers to this one circumcised church.

"Lo, I." These are wonderfully glowing words, as though God wanted to say: "You are now not hearing a God who is different from the God you heard before, when I called you out of Ur of the Chaldeans; but I am promising you that your family will be the church for the entire world. It is to be like a lap and bosom of grace in which all nations, not only your descendants, are to find salvation, provided that they persevere in your faith."

For in Christ, who is promised to Abraham, all peoples are gathered, whether they are little children, who are not deceived by the sin that lives in the flesh, or adults, who are easily deceived and yield to the flesh, and for whom, on this account, as Peter says (2 Peter 2:21), it would be better if they had never known grace than if through sin they fall again from the grace they have known.

But note here also a strong passage against the empty boasts of the Jews concerning circumcision.

Abram's name is changed, and he is called Abraham, that is, father of many nations, before circumcision is enjoined upon him.

Hence God wants the faith of Abraham to be spread abroad, not only among the descendants of Ishmael, Isaac, and the other sons, who were born from Keturah but also among the nations who were not born from the flesh of Abraham.

For the Jews must not be allowed to prate that in any nation only those are saved who have been circumcised and that all nations must observe the Law, but especially circumcision. This is nonsense that befits blinded minds.

God wanted Abraham to bear this sign for the benefit of his descendants, yet in such a manner that through it the Gentiles would also be invited to faith. For the Gentiles could become the people of God through faith in the Blessed Seed, not through circumcision.

Thus the Queen of Sheba and Hiram acknowledged the God of circumcised Solomon, even though Hiram remained uncircumcised. This, then, is the bosom of Abraham into which the Gentiles, too, are gathered, namely, the faith of Abraham, by which they themselves also obtain the promise, even though they do not obtain the visible sign that is added to the promise. For this sign was required of the descendants of Abraham, not of the Gentiles.

We have spoken above about the change of Abraham's name.18 But be that as it may, a mystery is connected with the insertion of the letter ה in the middle of the word. This letter represents a weak h sound and a soft hissing, as it were. Perhaps the Lord wanted to signify that the Holy Spirit would come with a very gentle hissing and would call the heathen to the fellowship of faith and of the promise.

It is also stated that the letter ה includes the two words מֹונ ּגֹוִיםהֲ "multitude of nations," so that Abraham has the name together with the fact and is appointed father of the church or high priest, not because of circumcision, which was merely the seal of righteousness and not righteousness itself, but because of faith in the promise concerning the blessed Seed. And all those who have this faith, whether they live in Egypt or in the land of Canaan, are the sons of Abraham; they and Abraham himself, the father of nations, have been breathed on by the same Spirit of God, in order that in this manner the unity

- 57 and the certainty of the church may remain and there may be only one way, not many ways that are really uncertain and deceptive.

The addition of the words "I will make you exceedingly fruitful; and I will make nations of you" also contradicts the dreams of the Jews; for the statement is explicit that the descendants of Abraham are to be increased, not to become one nation but to become many—to such an extent that many kings will come from him.

But "nation" is the term applied to one definite people which has its own government, head, and laws.

A mob of brigands who live without law—likewise hermits; likewise the Jews, who are scattered today— cannot be called a nation; for the Jews have been without a head or a kingdom for more than 1,500 years.

They are like an army in the field without a banner and without a leader.

Therefore the Jews have lost this promise, no matter how much they boast of their father Abraham.

And not only does circumcision serve no purpose, but whatever they do in conformity with the Law is done in vain. They are no longer the people of God.

But it is necessary to note that this text sanctions civil government. Peoples and kings cannot exist without laws. They must wage wars, defend their subjects, and punish criminals. All these activities are approved of in this passage as just and lawful. For this reason Scripture calls them judgments of the Lord, wars of the Lord, etc.

In like manner, we have administrative agencies in the church—agencies that are approved of on the authority of Christ and of the apostles. But not only the officials who are in the church and profess the faith together with us but also the governments of the heathen have this approval. Similarly, this passage sanctions not only the rule of the descendants of Abraham but also that of Ishmael's descendants and of the neighboring nations that sprang from him.

7. And I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.

I have repeatedly stated that the accounts of the patriarchs are superior because God is speaking with them, and the account of Abraham is preferred to all the rest because God is not found speaking so often with any other patriarch.

Therefore because Abraham is a father of faith and God's special friend, it is right to call him a patriarch. God speaks with him in such a friendly manner when He so frequently promises him the increase of his descendants and not only the possession of Canaan and a physical kingdom but also a church. This church is to have its home solely among the descendants of Abraham, and as a distinguishing mark God instituted circumcision, which was to be a definite sign and a visible form in the world. In circumcision God would reveal Himself or appear not only for the benefit of the family of Abraham but also for the benefit of all nations. They would see this sign or banner for their salvation, and it would give them the opportunity to come to the knowledge of God. Accordingly, circumcision led to the salvation of many of the Gentiles.

Concerning the letters of princes it is stated in a proverb that they should be read three times; but surely the letters of God—for this is what Gregory calls Scripture—should be read seven times three, yes, seventy times seven or, to say even more, countless times.19 For they are divine wisdom, which cannot be grasped immediately at the first glance. If someone reads them superficially like familiar and easy material, he deceives himself.

It is certainly evident that the prophets meditated day and night on the writings of Moses and especially on these accounts of the patriarchs, and that they drew wonderful conclusions from them. For the Holy Spirit comes to the aid of their diligence. Therefore because it does not displease God to converse with Abraham at such great length, we shall consider everything somewhat more carefully.

As I have often stated, what God repeats about establishing and confirming the covenant is to be understood not only of Abraham's physical descendants but also of the Gentiles who will believe in the God of Abraham, as King Pharaoh did at the time of Joseph and Abraham did at the time of Abimelech, and just as from among the Gentiles there were many who acknowledged the true God and were saved.

Therefore the words "I will establish or set up My covenant" must be understood in a very broad sense. But when God adds that the covenant will be everlasting—this the Jews distort to mean that even the Gentiles must be circumcised if they want to become the people of God. But they make this mistake

- 58 on purpose; for why do they not consider the words that are added: "between Me and you and your descendants after you throughout their generations"?

Accordingly, the text states that this covenant will be in force among the descendants of Abraham and is never to be changed while the generations of Abraham continue to exist.

This limit was added, and the time was precisely defined, as it were. As long as the generations of the descendants of Abraham continue to exist, that is, as long as a state, a kingdom, a priesthood, and some definite form of a people remain, this covenant must remain unchangeable.

Accordingly, the generation of Abraham comes to an end in Christ, who is the Head and Founder of a new generation. But just as the previous generation had circumcision added as a distinguishing sign, so the new generation of Christ has other distinguishing signs.

The generation of Abraham lasts up to a definite time, as Mary beautifully states in her hymn (Luke 1:50): "His mercy is on those who fear Him from generation to generation." She points out that God will preserve this people if it fears Him; but since the ungodly synagog ceased to fear God when it killed the Son of God and persecuted His Word with inhuman hatred, circumcision did not have such value that on its account such great sins went unpunished.

At that time, therefore, the physical generation of Abraham came to an end and was succeeded by the new generation of the Son of God—the generation concerning which the prophet says (Is. 53:8): "Who shall declare His generation?"

Accordingly, circumcision and this covenant of Abraham had their duration. Nevertheless, they were subject to change and limited as to time, and no human being was permitted to change them while the generations of Abraham still remained.

But Christ, the Founder of the new generation, did not change the covenant; He changed the sign of the covenant. Therefore the Jews boast in vain that circumcision is perpetual, that is, unrestricted as to the extent and the time of its practice, and that for this reason it must be imposed on the Gentiles too.

There was a definite time for circumcision to remain in force, and during this time it was to be retained in the house of Abraham. But after the spiritual descendants promised to Abraham had come, the physical generation ceased and along with it the sign of the physical generation—the sign appointed not only for the sake of Abraham's descendants but also for the sake of the Gentiles, as we said above. This sign was everlasting and unchangeable so far as men were concerned, but God finally changed it.

The words "to be God to you" have been mentioned above at various times.20 They embrace not only the material promise concerning handing over the land of Canaan but also the spiritual one of which Scripture said (Gen. 15:1): "I am your shield; your reward shall be very great."

By means of a plain covenant and in very clear words God points out that the church must be in the house of Abraham and that the house of Abraham will be in the land of Canaan. Here, however, Abraham himself was a sojourner. For "to be God" not only means to be the creator of something but includes the worship of God.

God is also the God of the heathen, for He created them; but He is neither acknowledged nor worshiped by the heathen.

When God says: "I shall be your God," He points out that Abraham will always have the Word of God in his family and house, in order that his descendants may learn from it to know God and to worship Him aright.

Thus the First Commandment says: "I am the Lord your God" (Ex. 20:2), that is, "I reveal Myself through the Word, and you shall worship Me and acknowledge Me."

The name God must be understood in a relative sense, to mean the God who is worshiped and adored, not in an absolute sense, to mean God according to His essence and majesty.21 "I shall be your God," that is, "In your house I shall set up My worship, and among you and your people I shall be the God who is worshiped, and among your descendants I shall manifest Myself by means of signs and visible marks, by means of miracles and wonders, in order that they may know Me beyond all doubt and may adore and worship Me." For the true worship of God is accomplished in this twofold manner.

To adore God is to go to Him for help when you turn your face toward Him and call upon Him in trouble, when you give thanks for deliverance, when you recall and proclaim His acts of kindness by declaring that He is the Creator, the Benefactor, the Promiser, and the Savior.

- 59 Because of a natural instinct the heathen also have this understanding; they know that there is a supreme deity, that he must be worshiped, called upon, and praised, and that one should take refuge with him in all dangers. Paul says that they have a natural knowledge of God (Rom. 1:21).

For God has implanted this knowledge in the hearts of all human beings. They call God a helper, kind, and forgiving, even though afterwards they are in error as to who that God is and how He wants to be worshiped.

But when it is recognized that God is gracious, placable, and kind, then I go out and turn my face from God to human beings, that is, I tend to my calling. If I am a king, I govern the state. If I am the head of a household, I direct the domestics; if I am a schoolmaster, I teach pupils, mold their habits and views toward godliness.

These works are rightly called a worship of God. For in all of them we serve God, who wanted us to do such things and, so to speak, stationed us here.

This doctrine concerning the worship of God is very necessary. For the entire world knows of the monstrous fictions invented by the papists, who finally went so far as to maintain that it is worship to be buried in a monks' cowl.22 But the real chief points of godliness and of true religion are these: faith toward

God, through which we receive remission of sins; invocation; thanksgiving; and confession; next, the works of our calling with reference to our neighbor, that you rule, prescribe, teach, comfort, exhort, make a living by working, etc.

In the schools the sophists have debated whether God was in some category.23 But hallucinations of this kind reveal that the sophists have absolutely no understanding of sacred matters. For he who wants to ask what God is should consider the worship of God, which consists in its entirety of adoration and service

In the second place, it is not enough to teach about God in this manner, namely, that He is the God who is worshiped and who reveals Himself through His Word. It is necessary to add that this God, who tells us how to worship Him, is the Giver of eternal life, as Christ argues against the Sadducees (Matt.

22:32). For the God who is worshiped and adored—I am expressing myself thus for the sake of teaching —is the one necessary part that belongs to this life.

But this worship or adoration must not be Sadducean or Epicurean. For the Sadducees and the Epicureans maintain that God is the God of the dead. Christ, on the other hand, teaches (Matt. 22:32) that God is the God of the living. Therefore He is the God of the godly, the God of Abraham, for example, of Isaac, and of Jacob; these are living and are not dead, even though they are dead so far as we are concerned.

Therefore with these words, with which He promises to be the God of Abraham, the Lord calls not only Abraham but also all his descendants, yes, even all the Gentiles who believe as faithful Abraham did, to the hope of eternal life. He promises that they will live as long as God Himself lives, that is, forever.

As authority for this conviction we have the Son of God Himself, who says: "God is the God of the living." Hence though Abraham, Isaac, and Jacob are already dead, they are nevertheless living, and indeed eternally.

8. And I will give to you, and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.

These statements seem to contradict each other. Abraham is promised the everlasting possession of the land of Canaan, and yet he is said to be a sojourner. This is really what the ancient dialecticians used to call a contradiction in terms.24 But the contradictions are duly brought into agreement by this mediating fact, that the God of Abraham is the God of the living. And so Abraham, who worshiped and served God in this life, was a sojourner; yet, in view of the promise, he at the same time had possession of the land of Canaan. Though he died, he is not actually dead; he lives and has possession of the promised land through his descendants.

Stephen says (Acts 7:5): "He gave him no inheritance in it, not even a foots length." Therefore both statements—that Abraham has possession of the land after his death and is a sojourner in the land while he is living—are true. Thus even though he died, he is not dead; he lives, according to the promise: "I shall be your God."

- 60 From these facts it is easy for us to conclude what Abraham's feelings were and what kind of thoughts he had. He saw the promise, and he felt that it was true beyond all doubt. He also saw that he had nothing of his own but was a sojourner in the land.

But because the promise could not fail and he himself, while he was living here, did not gain possession of the land of Canaan, he concluded with certainty that though he would die, he would not be totally blotted out but would rise again and be brought to life in his own person.

For what else could he think or feel? He is a sojourner in this life, and yet he is promised the possession of the land of Canaan. Therefore this is sure proof that he will not die. For the pronoun points expressly to his person—"To you I shall give"—lest we say that although Abraham died in his person, he lives and possesses the land in his descendants. This is a sophistic explanation; for God says privately and personally to Abraham: "To you and your descendants," not to your descendants alone. No, the possession of the land of Canaan was also to come to Abraham himself. Yet it did not come to him while he was alive. Therefore to be the heir of the land of Canaan, he had to be alive after he had died.

Therefore Abraham has the promise that after his own death the God whom he worshiped and adored in this life will remain in his house and among his descendants. But Abraham's house will remain in the land of Canaan. After his death, however, he himself will live as the true possessor of this land.

The Word of God is such a great treasure and brings such marvelous revelations concerning invisible and impossible things that Abraham concludes with certainty that he will live after he has died and that after his death he Will possess the land which he was not to possess in this life. Thus he will live with God eternally.

Therefore why would he not be glad, and why would he not give thanks to God after he is certain that the church and the faith which has been sealed by circumcision will remain in his house and among his descendants in spite of Satan and the world, and that he himself will also remain in eternal life with God?

Accordingly, he waited joyfully for the hour of his departure. And what else could he do throughout his life but give thanks to God and proclaim the mercy of Him who speaks with him in such a friendly way and so amicably comforts him?

If I could have such thoughts and could conclude with certainty (yet I pray God every day that I may be able to do so, and I know that He will hear me) that when I die I shah not die but shall live and declare the works of the Lord (Ps. 118:17);25 likewise, that the Word of God and the true worship of God will remain among those students whom I leave behind when I die; and that my students will be the cause of salvation for the whole world—in what frame of mind do you suppose I shah meet death? You do not suppose, do you, that i shah be afraid and not prefer to say with Simeon: "Lord, now lettest Thou Thy servant depart in peace" (Luke 2:29)?

Accordingly, Abraham is a truly remarkable man in his faith. Nor is it surprising if he was calm in dangers and bore misfortunes with the greatest patience. For he knew that the church would remain in a definite place, among definite persons, and up to a definite time, namely, up to the time of Christ, who was not of the generations of this world. Moreover, he knew that after his death he would live eternally.

Nevertheless, he did not yet have the son in whom that blessing was to have its beginning—the blessing which embraced not only the Jews but also all the Gentiles who were willing to adore the God of Abraham and to believe in Him.

I have said this to give you an understanding of what it means to be God; and my view agrees with what Daniel says about Antiochus but Paul (2 Thess. 2:4) says about the Antichrist, namely, that he will exalt himself above all that is God and above all worship. The Antichrist, that is, the pope and Turk,26 do not elevate themselves above God in His essence, who is the unknown and "hidden God," as Isaiah

(45:15) calls Him, but above God in the category of relation, who is the God proclaimed by the Word and manifested by the worship.27

Both not only disregard but even loathe and persecute the Word of God and worship. Thus the pope has exalted himself above God and has set himself up in God's place in such a way that he, instead of God, is worshiped and served after the Word and the worship of God have been suppressed.

Examine the canons, and you will see that transgressions of the traditions of the pope are punished with far greater severity than transgressions of the Law of God. Indeed, Christ, who alone should be adored and worshiped—Him the pope treads underfoot and blasphemes; he wants people to cherish his

- 61 own dogmas, to fear him, and to place confidence in what he himself teaches. This is truly setting himself above the proclaimed and worshiped God. Therefore it is proper to call him the Antichrist.

Before the light of the Gospel came, how many do you suppose there were even among the teachers who could recite the Commandments of the Decalog or the petitions of the Lords Prayer? The necks of all were burdened with human traditions; and when we had met the demands of these, we thought that our worship was perfect.

This was truly being exalted above God and sitting in the temple of God, not in the heaven of the essential God, where the unrevealed and hidden God dwells, but in the place of the God who has been proclaimed and is taught in the Word and the God who is worshiped and served.

The pope not only did away with divinely instituted matrimony, but he sullied it outright, as though it were an unholy kind of life and were displeasing to God.

From the Sacrament of the Eucharist the pope has not only removed the cup and—contrary to what is right—taken it away from the church; but he has changed Christ's testament into a sacrifice and a work that is done for profit. In short, he has buried Christ completely and has attributed righteousness to his own traditions and to forms of worship that have been established beyond and contrary to the Word. This is truly exalting oneself above everything that is called God.

But I understand God in a relative sense as the adored God to whom we turn our faces, to whom we give thanks, upon whom we call as the author of all good things, material and spiritual. Him we then serve in love and in discharging our obligations toward our neighbor when we obey the government and our parents and when we serve our children by providing for their sustenance and instructing them faithfully.

For all these things must be done for the sake of God, who has revealed Himself in His Word.

This the pope, the Turk, and the Jews do not do; but they exalt themselves above God by despising His commands, and when they think they are most saintly, they take for granted that they are worshiping and understanding God in His essence. From such a God, however, no life is to be hoped for, because such a God does not speak with us. But the God who has revealed Himself by visible marks, who has given the Word of promise and has instituted the sacraments, is the true God and Savior whom we are able to take hold of and to understand.

Yet you must guard against either adding to or subtracting from the things by which God has manifested Himself. But if you depart from this God whom we are placing in the category of relation and investigate Him in the category of substance or quantity, you will be overwhelmed by His majesty. If you search Him in the category of quality, you will be consumed; for God is "a consuming fire" (Heb. 12:29) and "dwells in unapproachable light" (1 Tim. 6:16).28

Therefore stay with God in the category of relation. Above Him the Antichrist, that is the Roman pope and also the Turk, exalts himself. Yet it is more in accordance with the truth to say that the Turk is the beast, because he is outside the church and openly persecutes Christ.

The Antichrist, however, sits in the temple of God. Therefore, strictly speaking and by logical definition, he who sits in the church is the Antichrist. Here appear the visible forms of God which he himself treads underfoot. He invents new forms, etc.

Thus we see the character and the greatness of Abraham, who was endowed with such great promises that on the basis of them he concludes with certainty that he will live eternally. When the Lord says: "I shall be your God and the God of your seed after you," He thereby not only assigns to the church a definite place in the family of Abraham but at the same time promises immortality and adds a sign on Abraham's body, namely, circumcision.

If these things were promised by some prince of the world—namely, that he wanted to be our most gracious emperor or king—and a letter of attestation were added to the promise, they would bulk large.

Yet it could happen that a human being might change Ms mind, just as the German proverb compares the favor of princes to April weather, which is not clear and is most changeable.29 And memorable to all succeeding generations are the examples of many whom kings and princes ultimately brought to the gallows or subjected to other punishments after they had been held singularly dear. Thus among deceitful and fickle human beings even insincere and deceitful favor is welcome.

But Abraham had God as the Promiser, and he knew that God could not change or deceive. God promises: "My dear Abraham, just keep My covenant, walk before Me blameless and perfect, and know

- 62 for sure that I want to be your God and the God of your descendants after you, yes, because of you, also of all the heathen who will believe in Me according to your example."

These are manifestly words which concern not only this life but also everlasting life. And we think that if God said the same things to us, we would easily overcome by hope whatever evils can befall in this life. Yet we have this promise far more abundantly than Abraham himself had it.

Abraham and his people occupied only a small nook in which the voice of God might be heard and the visible signs of God might be seen. Today the entire world is filled with these signs of God, just as the seraphim in Isaiah (6:3) sing: "The whole earth is full of His glory."

Abraham had circumcision as the sign of this promise. We have Baptism, which was instituted with a far more magnificent form; for we are baptized in the name of the Father, of the Son, and of the Holy

Not satisfied with this sign of grace, the Son of God left the church His body and His blood as a testament. He wanted us to eat His body and to drink His blood in this life unto eternal life, in order that there might remain no doubt that the salvation accomplished by the suffering and death of the Son of God belongs to us and not only—as we used to think under the papacy when we were corrupted by the doctrine of the pope—to Peter, Paul, Mark, and other servants of God who were distinguished by outstanding qualities.

The pope's doctrine left us uncertain about salvation. Indeed, it was an act of piety to doubt whether you were in grace or not. This doubt Christ wanted to remove from us not only by His Word but also by these visible signs of His grace. Therefore He added such clear promises to these signs—promises that are applied to the individuals when they make use of these signs.

Accordingly, just as Abraham had circumcision and the glorious words "I shall be God to you and your descendants after you" added to circumcision, so we have several visible signs. In the first place, we have Baptism itself, which is adorned with the most important and pleasing promise that we shall be saved if we believe. But because in this weakness of ours it is very easy for us to fall, there have been added to Baptism the Keys or the ministry of the Word—for these must not be separated—which in itself is also a visible sign of grace bound to the Word of the Gospel in accordance with Christs institution (Matt. 18:18):

"Whatever you loose on earth shall be loosed in heaven." When you take hold of this Word in faith, you will be restored to grace, and the life which was lost through sin is given back.

The same thing takes place in the use of the Holy Eucharist, for the words (Matt. 26:26–27) "My body given for you, My blood shed for the remission of your sins" are certainly not without meaning; they admirably strengthen the hope of the remission of sins.

Thus you see that we have the promise of eternal grace far more richly than Abraham himself had it.

Therefore we should also take pride in this gift over against Satan and the world, and we should buoy ourselves up with this comfort in all misfortunes, just as the saintly patriarch did.

But we are hampered by our wretched and sinful flesh, and we are living in the last times, which have been corrupted by evils of every kind. Therefore we neither see nor marvel at these eternal riches.

In this one way St. Stephen, St. Lawrence, Sebastian, Fabian, and men like them overcame death and all tortures.30 Because they kept the faith of Abraham and comforted themselves with these visible signs of grace, all tortures—as an often repeated statement of Vincent31 puts it—were amusement, pastime, and, so to speak, child's play for them.

So great a thing is faith when God reveals Himself through a promise and hearts embrace this promise seriously. This very promise, "I shall be your God," sounds forth continually in the church. Therefore the prophets and apostles diligently meditated on it and splendidly elucidated it in their sermons. They taught that this life should be devoted to the service of one's neighbor, in order that as many as possible may be brought to the knowledge of God. And if some hardship is encountered, the hope of deliverance should be retained, and the name of the Lord be called upon. For inasmuch as He has promised to be the God of those who believe in Him, eternal joy and life will follow the miseries of this earthly life.

9. And God said to Abraham: As for you, you shall keep My covenant, you and your descendants after you throughout their generations.

We are devoting many words to the discussion of this passage. But it is highly necessary to do so, not only because of the Jews, whom we can readily esteem lightly, but also because of consciences. It is for this reason that Paul, too, discusses circumcision itself so carefully and then the entire Law.

- 63 And it is truly wisdom above all wisdom to be able to distinguish properly between Law and Gospel and to be a good dialectician in this matter. By their very nature these are indeed two distinct things; but when there is a conflict in the conscience, it is not so easy to see to what extent the Law binds and to what extent it does not bind.

The Jew maintains that circumcision was divinely commanded, and we acknowledge that this sign or covenant was entrusted to Abraham as to a standard-bearer, in order that through circumcision all nations might have a definite place and a definite person in whom God would appear visibly and in association with whom they would find the true God, who was to be found nowhere else in the entire world.

This was a great kindness of God. But other matters remain to be considered; for you observe that persons are specifically referred to: "You Shall keep My covenant, you and your descendants after you" and also "throughout their generations." These words, which are impressed and reiterated so often, show that circumcision is limited and confined, as it were, within definite bounds and does not concern the nations of which it is certain that they are not the descendants of Abraham.

Likewise, the statement concerning the descendants of Abraham that this covenant is to be kept throughout their generations proves conclusively that this burden is not being imposed as one that is everlasting. We have the evidence before our eyes that the generations have now ceased to exist for more than 1,500 years; for they are without a temple, without a priesthood, and without a kingdom. This surely means that the generations are at an end. What folly it is, therefore, still to insist on circumcision!

Thus circumcision was commanded in such a way that it should have its fixed time during which it had to continue in existence. It should not be insisted on as an unchangeable and eternal law.

Time brings repeal with it; for inasmuch as the generations have ceased, circumcision ceases to be necessary. In fact, when the law itself was given, a relaxation of the law was necessary; for although the command states that males are to be circumcised on the eighth day, Ishmael is circumcised in his fifteenth year; but Abraham is circumcised in his ninety-ninth year.

In the matter of laws it is great wisdom to see where they must be strictly kept and where a dispensation must be granted. Therefore it is correct to say that the letters of princes should be read three times and that the letters of God should be read far more frequently.32 There is a difference between the thoughts and opinions of princes and those of private individuals. All the concerns of princes are grand, but those of private persons are small and insignificant. Therefore if princes either write or say something, it must be carefully pondered. But with how much greater propriety we do this in those matters which divine wisdom prescribes and commands!

Thus here God's own words refute the argument of the Jews, who maintain that circumcision is to continue forever and want it imposed upon the Gentiles too; for He expressly says: "You and your descendants shah keep your covenant." Hence this covenant does not concern the Gentiles. In addition, He says: "Throughout their generations," that is, as long as the kingdom and the priesthood continue to exist.

If this were either a general or an eternal command, these restrictions would certainly not be attached, nor would the Lord give such an express command concerning the purchased slaves in the house of Abraham; He would include in general all the males and slaves of the Gentiles.

Therefore it is certain that the Gentiles who are not a part of the house of Abraham do not have to be circumcised. For circumcision is prescribed specifically for the house of Abraham and is temporary; it is to remain in effect during the fixed and definite time the generations of Abraham continue to exist. This a sensible Jew—provided that there is one who is sensible—will never deny.

And this very fact that circumcision was restricted in such a way undoubtedly disturbed and troubled Abraham greatly. His own house is chosen as the church into which God moves, as it were, through the visible form of circumcision in order to dwell in it. But as a result of this arrangement of God, Abraham undoubtedly felt tempted to be concerned about the rest of the nations, those that were not a part of his house.

For Abraham thought as follows: "If my house alone will be the church in which God will dwell, all the rest of the nations will not be condemned on this account, will they? God will not abandon them, will

He?" For it is our nature not to be able to be unconcerned about others.

Thus when Peter had heard what the Lord said about him (John 21:18), he immediately asked what would happen to John. And this is a weighty question: whether only those who have circumcision and the Law are saved or others, who do not have the Law, are also saved.

- 64 But this precise designation of the person—"you and your descendants"—seems to exclude outright all the Gentiles from divine mercy and salvation, and to confine mercy and salvation to the house of Abraham alone. This debate or trial of Abraham is indicated here in a few words, just as it is later, when he says (Gen. 20:11): "There is no fear of God at all in this place."

For because God says: "As for you, you shall keep My covenant, you and your descendants after you,"

Abraham thought: "What, then, will happen to the rest of the nations?" Nor was this a light trial—to be intent on his own calling and not to be curious about other people.

The pope and his followers succumbed to this trial. He had the way of salvation set before him: faith in Christ. But he abandoned it and chose for himself other ways—the sacrifice of the Mass, vows, and the like.

Thus every person surely has a calling. While attending to it he serves God. A king serves God when he is at pains to look after and govern his people. So do the mother of a household when she tends her baby, the father of a household when he gains a livelihood by working, and a pupil when he applies himself diligently to his studies.

This sure life of godliness the monks and nuns have abandoned, for they considered these works to be too insignificant and looked for others seemingly more burdensome. At the same time they departed from the faith and became disobedient to God.

Therefore it is great wisdom when a human being does what God commands and earnestly devotes himself to his vocation without taking into consideration what others are doing. But surely there are few who do this. The majority do what the poet censures: "A lazy ox wants a saddle, a lazy nag wants to plow."33

There are very few who live satisfied with their lot. The layman longs for the life of a cleric, the pupil wishes to be a teacher, the citizen wants to be a councilor, and each one of us loathes his own calling, although there is no other way of serving God than to walk in simple faith and then to stick diligently to one's calling and to keep a good conscience.

Thus Abraham sees himself and his descendants burdened with the law of circumcision, but he accepts it with humility and with thanksgiving. But the concern about the salvation of the heathen he leaves to God and asks no prying questions about them.

Abraham could likewise have been under trial with regard to the other sex. What about the females?

Will God not mark them too by some sign, just as He marked our males? But he dismisses this concern, too, and is intent on doing what he knows has been commanded him. Meanwhile he fosters and keeps in his heart this hope, that, as Peter says (Acts 10:34), "God shows no partiality, but in every nation anyone who fears Him and does what is right is acceptable to Him." In this manner the saintly man overcomes the trial.

But the men who labor in the vineyard and see that the same reward is distributed among those who labor for only one hour are unable to overcome this trial. Therefore they incur the displeasure of the householder, for since they have devoted a fixed amount of time to their work, they want to be given preference over the others (Matt. 20:12).

Accordingly—just as the godly are exposed to trials of various kinds—Abraham could have thought:

"Behold, I and my people are chosen to be circumcised, and God promises that He will be God to me.

What, then, will become of the Gentiles? God will not condemn them and cast them aside, will He?" In like manner, the Jews say in the Gospel: "We have borne the heat of the sun and the labors of the day; therefore we alone are holy." But the Spirit of God guides him—lest he sin in this trial—and gives him other thoughts. Consequently, he reflects: "What concern is it of mine what God intends to do with the Gentiles? If He denies them circumcision, He does not for this reason deny them salvation. He has imposed upon me what pleases Him. Therefore I shall bear and do it, and I shall not be inquisitive about others."

Peter is clearly in such a trial when he asks concerning John (John 21:21–22): "But what about this man?" But the Lord gives him the answer: "If it is My will that he remain until I come, what is that to you?"

Thus the Lord wanted me to be a preacher, that is, He wanted me to bear the envy and the hatred of the world for the sake of the Word. To others He assigns manual labor. When I look at them, they seem to me to be happy; for labor gives them pleasure, they live without worry and without any rather burdensome

- 65 annoyance, and they would dislike a life of inactivity. Moreover, by labor bodies are made strong and health is preserved. While another person, like a boy seven years old, does his work as though he were at play, I am severely plagued by perils and trials. Yet that workman is saved just as I am.

What now? Shall I become impatient or refuse to follow my calling? No. I shall rather reflect that God has manifold graces or forms of activity and allots them in accordance with His will. But it is our duty to obey God when He calls (Rom. 12:6; 1 Peter 4:10).

Because the hands are compelled to work, they appear to be in a more troublesome situation than the eyes. But the feet support and carry the entire body, and if you consider the burden they bear, they are the most unfortunate members of the entire body. Better is the situation of the tongue, which tastes what is agreeable to it and is sumptuously fed. The gifts are of various kinds, but the burdens must be borne the way they have been laid upon each person. God gives the ability to bear them, and one must keep in mind

Paul's well-known statement (2 Cor. 12:9): "My grace is sufficient for you." Although the feet alone support the bulk of the body, they nevertheless derive their power and healthy state from the body and enjoy all the benefits of the body. The eyes, precious members though they are, cannot assume this seemingly small and easy function; for they were created to be different and to serve a different purpose.

Therefore it is necessary to observe the rule that everyone should remain in his calling and live content with his gifts but should not be inquisitive about other people.

The monks foolishly fit on all feet a shoe made over one last and govern everybody in accordance with one rule. Thus when I entered the monastery, they used to say to me: "As was done to me, so let it be done to you too." But how much more correct Augustine's statement is! "Not alike for all," he says, "because you are not all constituted alike."34

It is arithmetic proportion for the eyes and the feet, inasmuch as they are members of one body, to bear the same and equal burdens. But this brings about anarchy and destroys order. Hence geometric proportion must be applied in these affairs of government and of the household.35

Arithmetic proportion, however, has its place in the kingdom of God. There it is proper for all things to be equally distributed among unequals, because, as we quoted above from Acts, God is not πθοσωπολήπτης (Acts 10:34). God finds that all of us are sinners, even though some are more cautious, more reasonable, and—if I may say so—more restrained than others.

Because reason rates these gifts highly, it considers God unfair when He distributes His grace equally.

Therefore the men in the Gospel who labor more boast of the burden and the heat of the day and are displeased when the same reward is distributed among those who have labored for only one hour (Matt.

But the godly patriarch does not behave in such a manner. He is entirely without arrogance and pride, and he regards God's counsel with wonder and praises it. He does not say: "Why does God impose circumcision on me and not on the Gentiles?" He does not even say: "Why is it not imposed on my brother's son Lot, who lives close by, and on his family?" He is glad that they are his fellow believers, and he bears with the utmost willingness the burden laid particularly on him as a special sign of God's good will; and even though the Gentiles do not have this sign, he knows that they are in grace if they believe.

This will become clear below. The people of Gomorrah and of Sodom did not have circumcision. Yet Abraham hopes that there are fifty righteous men among them. But if circumcision, when it was practiced very extensively, was not imposed through the patriarch Abraham on the Gentiles and on his kinsman Lot

—indeed, if Abraham himself was accounted righteous before he was circumcised—why do the wretched Jews dispute about burdening the Gentiles with it?

Therefore the conclusion is this, that everyone should look at his own calling and follow it. It may be that Antony36 and other hermits were saintly men; but you are committing a grave sin if you abandon your calling and follow their example by secluding yourself in a hiding place; for what the Lord has commanded you to do is something else, namely, to obey your parents, the government, and your teachers.

Thus before the birth of Christ it was the calling of the Jews to be circumcised. It was their duty to practice circumcision, not to impose it on others.

Now there is the universal calling not to be circumcised but to believe in Christ and to be baptized in His name. Let the person who is baptized and believes—whether mother, father, or prince—then do what is required. In this way that person will be saved. Now the law itself—the law of circumcision—follows:

10. This is My covenant, which you shall keep, between Me and you and your descendants after you:

Every male among you shall be circumcised.

11. You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between This entire passage has five parts. In the first place, God commands the males to be circumcised.

Hence the females are excluded from this law. The Gentiles, who are not descendants of Abraham or in the house of Abraham, are also excluded.

The verb מּול is ambiguous. In Ps. 118:10–12 it denotes "to cut down with the sword," the way trees are usually cut down. Therefore in order to make the matter clear, the Lord adds that the flesh of the foreskin is to be cut off in such a manner that the rest of the members of the entire body remain unharmed.

The second part of this passage states that God chooses only this part of the body.

In the third place, after the women, the Gentiles, and all the other parts of the body have been excluded, the eighth day after birth is appointed for circumcision.

In the fourth place, the purchased slaves and those born in Abraham's house are added to the descendants of Abraham. God commands that these too be circumcised.

In the fifth place, a promise and a threat are added to the law. The promise is: "I shall be your God."

The threat is: "The soul of him who has a foreskin shall be utterly destroyed." Promise and threat are correlative in civil matters and in theology. Christ says (Matt. 19:17): "If you would enter life, keep the Commandments." Here is included the threat that he who does not keep the Commandments will enter hell. In the state it is said: "If you want to have peace, respect the sword." This promise includes the threat that those who show no respect for the sword will perish by the sword.

Hence ancient teachers said that there are four things a preacher should keep in mind in all his sermons; he should give consideration to vices and virtues, to punishments and rewards.37 And they did well to give this advice, provided that they retained Christ. For the Law concerns itself with these four things: vices contrary to the Law, virtues in accordance with the Law, punishments in accordance with the Law, and rewards in accordance with the Law. But this doctrine does not produce Christians. It is the doctrine of the Law, which does not bring about perfection. The Gospel of grace must be joined to this doctrine of the Law! Then at last the Christian is made complete.

The Jews adduce a reason for the fact that the Law requires only the males to be circumcised. No other part of the human body, they say, is superfluous; the body can do without this part. But I have said that this statement is a proof of the extreme blindness among the Jews.

The historical and true reason, however, is this, that God wanted to condemn the male, not the female, manifestly because it was the male who sinned. For if Eve had been alone and Adam had not agreed, or had rebuked his wife, he would have escaped the punishment. But because he gives his consent to his wife's sin, he is the cause of evil and is properly brought to punishment through circumcision, while the woman is let go, although she herself also bears her share of the punishments.

Thus through circumcision, which has been imposed on the males, God shows that original sin has spread from our first parent to the entire human race, as Paul also states in Rom. 5:12 ff. Everywhere he calls Adam the author of sin; about Eve he is silent.

With regard to the question concerning the women, who are the other part of the human race, likewise concerning the infants who died before the eighth day, I made a statement above. The Master of the Sentences also deals with the question how the women were saved without circumcision.38

The answer is simple. The Law itself excludes the women and prescribes circumcision only for the males. Hence when the women are not circumcised, they do not sin against this Law; neither do the small children who do not get to be eight days old. For the Law compels only those who have become eight days old to be circumcised.

Thus both the women and the infants who die before the eighth day are really excluded from circumcision, but they are not excluded from the salvation and faith of Abraham. Therefore the uncircumcised women live with their circumcised husbands, and both are saved by faith. Thus Ruth, who followed her mother-in-law Naomi, says (Ruth 1:16): "Your people shall be my people, and your God my

God." Although she did not belong to the holy people—for she was a Moabitess—she was nevertheless saved because she clung in faith to the God of Israel.

- 67 The women have their own circumcision, which is burdensome and painful enough. Concerning it Moses says: "In pain you will give birth to your children." It is then that they are circumcised unto death.

There is wrath in the word "pain," but there is mercy in the statement "You will give birth."

Although the female sex, too, is condemned because of original sin, it is nevertheless not done away with for this reason; nor does it perish utterly. This burden was not imposed on Eve alone; it was imposed on all who give birth. Therefore believing matrons comforted themselves in their pains with the thought that even though these pains are a definite evidence of sin and of the wrath of God, it is nevertheless a sure sign of divine blessing that through birth the human race and the very church of God are being rebuilt.

If God had merely wanted to be angry and to punish and not also to forgive and have compassion, He would have said: "You shall remain barren" or: "I shall create a new Eve, who is not a sinner but a saint."

But the merciful God does not do this. No, He speaks these words of mercy: "You will bear children." Yet in order that sin may not go unpunished, He adds: "You will give birth in pain and distress."

Comforted by these words, Eve gained the sure hope of salvation, inasmuch as both a holy Seed had been promised and the blessing of giving birth and of multiplying had remained, which God did not take away, even though He altered it somewhat when He added the pains which would not have resulted when nature was perfect.

Consequently, saintly women have always regarded childbirth as a great sign of grace. Rachel is rude and exceedingly irksome to her husband when she says (Gen. 30:1): "Give me children, or I shall die!"

She makes it clear that she will die of grief because she sees that barrenness is a sign of wrath.

And in Ps. 127:339 there is a glorious eulogy of offspring: "Lo, sons are a heritage from the Lord, the fruit of the womb a reward [that is, a gift of God]." Surely it is a magnificent name that children are the gift of God!

Therefore Hannah laments so pitiably (1 Sam. 1:10), and John's aged mother Elizabeth leaps for joy and exults (Luke 1:25): "the Lord has taken away my reproach."

Thus when the world was still in a better state, barrenness was considered a sign of wrath; but childbirth was considered a sign of grace.

Because of the abuses of lust, however, this remnant of the divine blessing gradually began to be obscured even among the Jews, just as today you could find many greedy men who regard numerous offspring as a punishment.

Saintly mothers, however, have always regarded this gift—when they were prolific—as a great honor, just as, conversely, they have regarded barrenness as a sign of wrath and as a reproach.

Therefore when poor Sarah sees that she is barren, she is almost undone by this trial. No doubt godly Abraham often had to cheer her up with his comforting words. Thus her sex was condemned to be punished with pain, but the blessing was not completely taken away on this account.

The woman's members were condemned to punishment, but they were not condemned to sterility. The same thing happened when the males were circumcised. The males are required to be circumcised, and through circumcision of the foreskin it is shown that their birth is cursed and full of sins. Yet there the comfort is added: "I am the Lord your God."

Thus God burdens and slays the church according to the flesh. Yet through faith He justifies it and revives it according to the spirit. Thus a promise has been added to the punishment, and to the terrors there has been added a comfort by means of which the godly should encourage themselves in perils and misfortunes.

The heathen forgot both the punishment and the blessing and gave themselves up to monstrous lusts.

But the saintly fathers saw the disasters that were inundating the human race because of sin. Therefore they humbled themselves and checked the desires of the flesh. Then they comforted themselves with the restraint God had shown by leaving behind a blessing. So much about the fact that circumcision was imposed only on the males.

But God's command that the flesh of the foreskin be circumcised and the fact that He applies the law of circumcision to this so-called lewd member, which has to do with the procreation of the entire human race, and does not apply it to a part of the ear or of the lip, to the hair, or to the beard, which are respectable members and do not shun being seen by people—about this the Master of the Sentences argues that God wanted to point out that this member is misused more than the rest and that its disobedience is greater.40 Let others judge how much validity this statement has.

- 68 The source of all evil is the fact that hearts are full of ungodliness and unbelief. Consequently, both this member of the body and all the other members are misused. And if someone should make a careful comparison, does the tongue not sin more gravely, and do the eyes and the ears not arouse carnal desires?

Therefore the following reason states the case more truthfully: this member is the member for the propagation of all flesh and was created solely for the purpose of procreation. God selects this member because he wants to point to original sin, not to actual sin—to our innate sin, which grows while we grow.

This is the reason why the male is condemned in that member because of which he is called a male.

Yet this is not actually a condemnation; it is rather a threat and a display of wrath. For although God seems to condemn the entire member, yet He preserves its use.

This is the historical reason, and it is in harmony with other works of God. For just as He condemns childbirth and preserves it, just as He kills and makes alive, and just as He threatens and promises, so He condemns and preserves the male organ at the same time through circumcision; for He is wonderful in His counsels and deeds.

Moreover, here the mystery of the incarnation of the Son of God is pointed out; for because of the Virgin Mary alone, from whom Christ was to be born, God spares the entire female sex, and only the males are required to be circumcised. There was to be a woman who would give birth without a man.

Because of her God spares the entire sex, and with this seemingly foolish law He burdens only the males.

Therefore circumcision was a sign in which God foreshadowed the sum total of theology, that is, sin and grace in both sexes; for circumcision performed on so shameful a member not only reminds us of sin

—namely, that by nature we are children of wrath (Eph. 2:3) and have sin born with us—but it is also a sign of grace because not the entire member but a small part of it is cut off, and procreation, which is necessary for the church and for the state, is preserved.

In the other sex, on which circumcision is not imposed, there is a sign of grace. For it is pointed out that He who is to do away with circumcision and to deliver from sin and death will be born of a woman.

These mysteries the Jews do not understand; they must be diligently sought out and noted by us.

Concerning the third part there is the question why God wanted the males circumcised on the eighth day, and the Master of the Sentences and the scholastic teachers have treated this matter with what seems to them to be great zeal.41

I myself, however, think that this question should be dealt with briefly; for what concern is it of mine why God wanted it so, when the fact that He did want it so is sufficient? One should not inquire into the reason for God's will, just as one should not inquire into the reason for His wisdom, His omnipotence, and His goodness. For these things are inscrutable, and the condition we are in demands, not that we ask why but that we obey Him who commands.

This is the simple and true explanation we may use against seditious spirits and those who flaunt their own wisdom. Nevertheless, without danger to our faith we may imagine and search for a similar situation and for a reason that is useful either for teaching or for consoling.

Above all, however, maintain with certainty that the males who died before the eighth day were not condemned by reason of this law; for they in no wise sinned against this law. Neither did the women, who although they were not circumcised, nevertheless were part of the people of God.

The Master of the Sentences and other teachers argue that such infants perish; but we have here a clear text on which we can safely rely, a text which states that God condemns neither the uncircumcised infants nor those who have been circumcised after the eighth day. But if you were to debate about the original sin of infants, that is a different question. Here we are asking about circumcision, concerning which the Lord makes the statement that the soul of the infant the flesh of whose foreskin is not circumcised on the eighth day must be rooted out of the people of God.

This threat must not be extended or given a wider scope than God gave to it. But from this law, which deals with infants who were uncircumcised after the eighth day, it follows with sound logic that those who do not get to be eight days old will not be condemned.

A well-known rule states that kindnesses must be increased but that stern measures must be restricted.

Here we are doing this to the glory of God. For it is His nature to forgive and to have compassion.

Therefore we do not maintain that He is too severe toward the infants of His own people whom death has prevented from being able to obtain this covenant; for He "desires all men to be saved" (1 Tim. 2:4).

- 69 This statement must be adduced against those teachers, and the promises must be given the widest scope. Wrath and harshness, however, must be curtailed. With much greater justification this maxim, which is drawn from the experience of ordinary life, will have validity here! Christ says (Matt. 7:11; Luke

11:13): "For if you who are evil can give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to them that ask Him?"

Therefore let us not debate about the little children who were uncircumcised before the eighth day; let us leave them to the goodness of God. But let us debate about things that are not uncertain and unknown, about things that have been enjoined upon us by the divine Word. Let us not be concerned about what God does with others. As for ourselves, let us listen to Christ, as the Father's voice from heaven commands.

But the secrets of the Divine Majesty which God has not revealed to us in His Word—let us pass them by and leave them untouched. Then we shall not be cast down headlong.

Accordingly, Sirach is right when he warns (Ecclus, 3:22): "Seek not the things that are too high for you," for the exploration of the Divine Majesty has not been committed to us. Nor is it expedient for us.

For he who searches out majesty is overwhelmed by it (cf. Prov. 25:27).

As I have often said, God in His essence is incomprehensible and dwells in a light which we cannot approach even with our thoughts (cf. 1 Tim. 6:16), and to want to inquire into His judgments is truly to strive for things that are impossible.

Therefore we must stay with the Word; there we must hear what He promises us and what He threatens. This is clone with profit, as the first and the 119th psalm teach. The other things, which have not been revealed in the Word, must simply be dismissed; for one cannot meddle with them without danger.

I stress these facts gladly and often; for it is a doctrine that is very necessary because of original sin, Satan, and the fanatical spirits. If Adam had followed this rule, he would not have fallen into sin. But because he turns from the command which the Lord had given him and heeds Satan, who discusses the reasons why God has forbidden him to touch this tree, he is hurled headlong into sin and death. He should not have inquired into the reasons for the divine command; for this is to judge the will of God and to search out His ways, which are unsearchable, and to try to comprehend His judgments, which are incomprehensible.

I have no doubt that the sin of Lucifer was something like this, that he wanted to find out and know more about the unknown God than became his station, that is, about the God who has not been revealed and disclosed through the Word. What He is, what He does, and what His will is does not concern me. But this does concern me, that I know what He has commanded, what He has promised, and what He has threatened. When you reflect on these things carefully, you Find God, yes, He Himself takes you on His lap. If you fall out of it, that is, if you presume to know anything beyond what has been revealed in the Word, you plunge into the depths of hell.

Therefore the well-known hermit was right when he gave the advice: If you see a young monk ascending to heaven and so to speak, putting one foot in heaven, pull him back at once; for if he puts both feet there, he will see that he is not in heaven but in hell.42

This saying gives no other advice than that we should restrain our curiosity and remain within the definite bounds that are placed before us by God. He wanted us to walk on the earth, not on the clouds. He wanted us to learn the revealed Word painstakingly, not to give thought to those things that are too high for us. He wanted us to follow His Word and command, not to inquire with inordinate diligence into the reasons for His commands. When Adam and Eve do this, they perish; for they put themselves in the place of God the Creator and forget that they are creatures.

It is just as Satan says: "Then you will be like gods." You will no longer be creatures who will be concerned about carrying out the commands of God; you yourselves will be gods, you will judge God, and you will do other things—things that are proper for God alone.

Oh, the wretched divinity with which Satan surrounded us through sin when he had this one design, that we should disregard the commands and promises of God. Therefore it is original sin to become a god.

Against this disease we must fight throughout our entire life, and we must say with Paul (1 Cor. 2:2): "I know nothing except Jesus Christ and Him crucified."

Perhaps some of you will read those discussions of Peter Lombard and his followers. Therefore learn not to yield to them. Abide with your churches by the promises and commands of God, lest, in accordance

- 70 with the poisonous promise of Satan, you turn out to be similar to gods. Let God recognize good and evil; but as for you, remain His humble creatures.

As to the question which has been raised about infants who died before the eighth day I know this: that they are not condemned by this law concerning circumcision. But my answer to the question what God does with them is that I know that I do not know. If they became eight days old and were not circumcised, they would not belong to the people of God. But when they die before the eighth day, this is a matter of God's judgment, of which I have no knowledge; it is beyond me, except that I know that God is merciful.

This good thing God wanted me to know, for He informs me to this effect in His Word. But He did not want me to know the other things.

In this way we stay on the road which God Himself has pointed out to us through His command and promises. On it one cannot go astray. On the other hand, those who disregard this road as they bend their course toward God are hurled down and overwhelmed; for, as Sirach says, it is not good to eat much honey (cf. Prov. 25:27).

Therefore let the first answer to this question why God wanted the infants to be circumcised on the eighth day be: Because God wanted it this way. In the second place, one can give reasons that are probable and are not fraught with danger, namely, that God had consideration for the weakness of the infant, lest it die, since it was already weakened by the hardships of birth.

Thereby praise is given to the benevolence and great mercy of God, which is so concerned about the little infants that it does not burden them with circumcision before they have recovered to some extent and are able to endure it.

Thus you learn here, too, what the psalm (30:5) says: "In His favor is life." Likewise (Ezek. 18:23):

"Have I any pleasure in the death of the wicked?"

Even though this is the historical reason, it nevertheless serves to extol the mercy of God and to nourish and increase faith in the godly, just as, conversely, the fact that in the Flood and in the destruction of the Sodomites infants also perished serves to frighten the ungodly and the obdurate.

The mystic reason which the Master of the Sentences and other teachers adduce is passable. They maintain that circumcision was deferred to the eighth day because in the resurrection, which is signified by the eighth day, we shall be perfectly circumcised, in order that we may be free from every sin of the world.

We not only do not reject this thought, but we confirm it as godly and learned. In an allegorical sense the eighth day signifies the future life; for Christ rested in the sepulcher on the Sabbath, that is, during the entire seventh day, but rose again on the day which follows the Sabbath, which is the eighth day and the beginning of a new week, and after it no other day is counted. For through His death Christ brought to a close the weeks of time and on the eighth day entered into a different kind of life, in which days are no longer counted but there is one eternal day without the alternations of night.

This has been thought out wisely, learnedly, and piously, namely, that the eighth day is the eternal day.

For the rising Christ is no longer subject to days, months, weeks, or any number of days; He is in a new and eternal life. The beginning of this life is perceived and reckoned, but there is no end. In that life the true circumcision will be carried out. At that time not only the foreskin of the heart will be circumcised— which happens in this life through faith—but the entire flesh and all its essence will be cleansed of all depravity, ignorance, lust, sin, and filth. Consequently, the flesh is then immortal.

This allegory is a prophecy that when Christ rises again there will be a spiritual, true, and perfect circumcision outside time in eternal life. In Holy Scripture the number seven denotes a cycle43 of time; for when the seventh day is reached, the series is again repeated.

For this reason chroniclers have generally divided the world into seven ages or seven days, during which the week of this finite life is brought to a close.44 The first is reckoned from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to Moses; the fourth, from Moses to David; the fifth, from David to Christ; and the sixth, from Christ to the end of the world. But the seventh they called the age of the sleeping, after the example of Christ, I suppose, who rested in the tomb during the Sabbath.

These divisions are arbitrary. Therefore they should not be accepted as articles of faith. The eighth age comprises the resurrection into eternal life.

12. He that is eight days old among you shall be circumcised; every male throughout your generations, whether born in your house, or bought with your money from any foreigner who is not of your offspring,

13. both he that is born in your house and he that is bought with your money, shall be circumcised. So shall My covenant be in your flesh an everlasting covenant.

Generally speaking, these words belong to the fourth part of the command concerning circumcision; for we have divided this entire section into five parts. Here God specifies those who are to be circumcised and distinguishes three separate kinds of males:

The male from the stock, that is, born from the flesh of Abraham with the very stock of Abraham; the male born in the house from his own servants; and the male who was not born in the house but was brought into the house by purchase.

This clear designation of the persons is proof that circumcision does not pertain to all males.

Accordingly what folly it is for the Jews to maintain that the Gentiles, too, must be circumcised!

In the second place, this passage shows that there are various ranks in this life. If you should consider their lot, the position of the head of the household is better than that of a slave, and that of an emancipated slave or one who has been granted freedom is better than that of one who is still in the position of a slave.

But because God commands that all be circumcised without distinction and affirms through circumcision that He will be their God, do not those who are unlike in the world because of their positions share in the same glory and grace before God?

Therefore let us not exalt ourselves above others because we are above them by reason of our position; but let us acknowledge that although in this life grace has many forms and there are various kinds of vocations, the same God is the God of all, whether they are slaves or free, whether they are rich or poor, provided that they hold fast to the Word and persevere in the faith.

This is a profitable doctrine. It confirms the fact that there are various stations in life, and it proclaims the mercy of God, who takes pity on all in the same manner. If a person believes according to the example of faithful Abraham, it makes no difference whether he is descended from Abraham or from a slave of 14. Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken My covenant.

This threat is added in order that this sign of grace, which seemingly is not only trivial and paltry but even foolish, may not be held in contempt. For no matter how worthless the rite seemed to be, it was nevertheless established for the salvation of many, not only of those who were circumcised but also of those of the Gentiles who believed.

Furthermore, here it is customary to ask whether this passage is to be understood concerning civil or spiritual death. Some declare45 that Moses is speaking of a civil cutting-off, namely, that the little boy who was not circumcised had to be excluded from the state, that he had to be kept away from the altars and the sacrifices and was not to have the benefit of ordinary laws and privileges of this people. But this interpretation is wrong; it proves that such teachers do not understand what God intended to accomplish through circumcision.

Therefore the words must be understood of a cutting-off from the church. This, however, does not pertain to the Gentiles at all—something we have now stated rather frequently—for even though the Gentiles are excluded from circumcision, they are nevertheless not excluded from the blessing if they believe with faithful Abraham.

But for the Jews bodily circumcision was also necessary over and above faith; for if they slighted circumcision, they ceased to be the people of God and were not only excluded from the government of this people but from the blessing which the Seed that was promised those who were circumcised would bring.

Heaven was closed to them, their sins were retained to them, and their reward was hell and its fire. This is truly being excluded from the people of God.

This statement, as we have also pointed out above, does not involve infants who died before the eighth day. Even though they have original sin, a merciful God will nevertheless find a way to deliver them, just as He does with other sinners. But so far as this threat is concerned, they are delivered from it, because they have committed no sin against the law of circumcision. There remains in them the guilt of birth or of original sin and no guilt so far as circumcision is concerned.

One must have the same opinion about the little boys who were not circumcised either because of the carelessness or the wickedness of their parents, just as today there are some who are not baptized, as, for instance, Pope Clement VII, about whom there was a persistent rumor that he had not been baptized.46

- 72 Such little children should be committed to the dispensation of the goodness of God. For what guilt against this law have the little children who either die or are neglected by ungodly parents? Therefore they should be left to the goodness of God and should not be condemned as the scholastics have condemned them. Let this be enough concerning the fifth part of this passage. Now let us see what is added about 15. And God said to Abraham: As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.

16. I will bless her, and moreover I will give you a son by her; I will bless her, and she shall be a mother of nations; kings of peoples shall come from her.

We have finished with the command concerning circumcision, which God so surrounded with His own bounds that He excluded not only the Gentiles but also the entire female sex and likewise the males who died before the eighth day. Hence the Jews, who want circumcision to be universal, clamor in vain. The part of the body which is to be circumcised was also designated. Hence the priests of Baal cut and slashed their bodies in vain (1 Kings 18:28).

When Christ came, this law was abolished; for circumcision was not given as an everlasting law but for the preservation of the seed of Abraham until Christ should be born from it. At His birth not only circumcision but the entire law, with its ceremonies and forms of worship, came to an end.

What now follows unfolds the promise concerning Christ, for it gradually began to become clearer and more distinct. First Abraham had doubts concerning an heir, and he came to suspect that if he should die without an heir, his Damascene servant would get possession of the blessing. But later on he is assured by a word of God that an heir shall be born to him from his own body. When he has this explanation and assurance about the promise, there follows another uncertainty—about Sarah, who was advancing in years and was barren. Therefore he acquiesces in her plan and lies with the maid Hagar. From her he begets

Ishmael, whom he fully expects to become the heir of the blessing. But now at last the saintly couple is delivered even from this error, for Abraham is promised an offspring from the aged and barren Sarah herself.

In the course of time the promise is transmitted to Jacob, not to Esau; and when Jacob had twelve heirs, the promise falls to Judah alone. Eventually David is designated as the heir of the promise. From his house came the Blessed Virgin Mary, the mother of Christ, who was the end of the Law and of circumcision.

Therefore the Jews achieve nothing when they contend both for the eternal duration of circumcision, as though it had to continue in existence forever, and for its unlimited practice, if I may say so, as though it had to be extended to all nations.

There was need of circumcision for a fixed time as a visible sign to which the children of God might look and to which they might come when they were about to hear and worship God, just as there had previously been the sacrifices of the fathers instead of a sign at which the Gentiles might gather.

These marks, by which God has manifested Himself to the world, must be regarded more highly than any miracles. For there even the Gentiles heard God speaking through His instruments, and they were saved if they believed the Word. Therefore it is great praise of God's mercy that He did not let the human race walk and go astray in its own thoughts but set up for those who feared Him public signs at which they might gather.

Abraham and all his descendants were circumcised in order that the heathen might be attracted and also obtain salvation themselves. Therefore we justly give thanks to so merciful a God, who manifested

Himself in this way at all times and gathered a church for Himself.

But these facts also have validity against the awful darkness of human traditions. For reason seeks God and roams through countless errors of its own endeavors in an effort to find Him. This led to the origin of so many orders of monks, each of which maintained that it was nearest to God. This led to many kinds of worship and works. But all these are undertaken in vain, for God does not want us to go astray in our thoughts; He shows Himself not only in the invisible thought of the heart but also in signs that are visible and tangible.

Thus in the New Testament there are Baptism, the Keys, and the Eucharist. He who makes use of these in faith does not believe in vain and does not stray from God but surely hears and finds God.

- 73 Therefore these signs must be learned, followed, and held fast with the utmost zeal. "In every place I cause My name to be remembered I will come to you," says the Lord (Ex. 20:24). Therefore other places, other forms of worship, new things, and other endeavors are sought in vain. God is not found there; but where He causes His name to be remembered, that is, where the Word of God resounds, there He comes, not with curses but with blessings.

This must be diligently impressed over against the awful raging of Satan, who, arrayed in divine and angelic splendor, does not cease to lead the world astray in order to obscure or entirely to remove from the eyes those most pleasing signs of grace through which God has manifested Himself to the human race.

Therefore we should give hearty thanks to God for our ability to hear His Word, to see His signs, and also to make use of them. But alas, they are becoming cheap because of their constant presence, and they are being loathed like daily food. A black or white hood and similar articles devised by men without the Word are prized more highly than these infallible signs of eternal grace. Therefore the world deserves to be continually immersed in errors and perils because of this extreme ingratitude. But let us concern ourselves with Sarah.

Just as the Lord changes Abraham's name because of the promise concerning the blessing, so He also changes Sarah's name. It is derived from the verb הרָשָָׂׂ, which means "to rule," "to wrestle," "to overcome," "to triumph." From it comes the name Israel, because Jacob wrestled with God (Gen. 31). And Sarah denotes a female wrestler, a pugilist, a mistress, a princess. The vowel "i" added at the end is a possessive pronoun. Thus Sarai in Latin is domina mea, and the Italians say madonna, misersi, "my lady."

Thus the root of this word means "to contend"; and by metonymy it is used for "to rule," "to overcome,"

"to govern." Hence Sarah, like the word Frau among the Germans, is a noun which denotes not only a sex but also the mistress of a household.

But just as the Lord calls Abraham by the new name of father, in order that he alone may possess the name "father" because of the blessing, so Sarah is called the mistress and manager of the home, in order that she alone may be the mother of countless families in the church.

This appellation serves to praise the unity of the church, for God does not want a large number of churches. It is for this reason that He unites all nations in such a manner that one is their father, namely,

Abraham, and one is their mother, namely, Sarah, and that thus their descendants, even though they are spread over a very wide area, become indivisible and remain in perfect unity, with the result that just as there is one God, so one church is to be gathered from many kings and peoples, whose father is Abraham and whose mother is Sarah.

Thus at that time there was no church outside the house of Abraham. Yet in the house of Abraham there was not only Isaac but also Ishmael; yes, there were even slaves purchased from the Gentiles, and also girls, virgins, and wives. They all belonged to that church and were the people of the same God.

Christ says in the New Testament (Matt. 23:8): "You are not to be called rabbi, for One is your Master in heaven." And James states (3:1): "Let not many of you become teachers." God does not want many to be teachers; He does not want the church to be in many houses or families. Not that the persons cannot be numerous; for Christ had twelve apostles, and there was a large number of prophets among the holy people. But God does not want everyone to take it upon himself to form a church. Hence these statements were made against heretics, as though Christ intended to say: "Do not tear My church apart and form sects," as Paul states (1 Cor. 1:10). "It is My desire that just as there is one God, one Christ, and one

Baptism, so there should also be only one father Abraham and one mother Sarah."

Furthermore, the promise made to Sarah here is altogether inestimable. To us indeed who read these accounts of the Old Testament with indifference it does not appear at first glance what is most excellent.

But St. Paul examined them carefully. He therefore enlarges on this passage in a rhetorical manner (Rom.

"Abraham did not become weak in faith, and he considered neither his own body, which was already dead, since he was almost a hundred years old, nor Sarah's dead womb; but he was mindful of God's promise and did not doubt because of unbelief but was strengthened in faith. He gave glory to God and was certain that He who made the promise is able also to fulfill it. Therefore this was accounted to him for righteousness. But the statements that this was accounted to him were written, not only for his own sake but also for our sakes. For us, too, it will be accounted if we believe in Him who raised our Lord Jesus

Christ from the dead."

- 74 Paul considers the fact that so far the promise consists of words only but that the reality is not yet at hand. Therefore the godly couple was not lightly disturbed, for what could be expected from a dead womb and one that also because of age was useless for birth? Sarah was like a corpse from which no fruit can be expected.

Accordingly, what this story sets forth is analogous to the resurrection of the dead, inasmuch as from a dead womb there is born not only an offspring but a male who is appointed to be the father of many nations and of many kings and peoples.

Therefore it is a most extraordinary account. In it we must direct our attention chiefly to the Word of God. Here God speaks with Abraham at such length and so intimately that the reader is compelled to forget the Divine Majesty and to think of a guest or an intimate friend.

Moreover, it must be noted especially that these promises include Christ Himself, yes, eternal life, even though they appear to be speaking, not of Christ but of Isaac. For this reason Paul adds (Rom. 4:23–

24) that this was written, not for Abraham's sake but for the sake of us, who would believe after the example of Abraham; for the promise is temporal, like a nut which covers the kernel, namely, Christ and eternal life. When Christ comes, the shell or hull in which the kernel is enclosed is broken; that is, the temporal blessing comes to an end, and the spiritual blessing takes its place.

Abraham did not see these promises fulfilled. He saw his son Isaac and his little grandsons Esau and Jacob, the sons of Isaac. But Sarah was called out of this life before these men were born. You will say:

"What is this in comparison with such grand promises? They did not benefit Abraham and Sarah; they benefited the descendants of Abraham and Sarah."

Such is commonly our thought, and this is an offense especially to the Jews, who see only the shell but do not see the kernel—Christ and eternal life—which is enclosed in this shell or hull, as it were, of the material blessing concerning the land of Canaan and the descendants of Abraham.

But Sacred Scripture points out very clearly that eternal and spiritual blessings are included in the material blessings. For we were not created like oxen and asses; we were created for eternity. Therefore when God speaks with us to give a promise, He is not speaking with us for the sake of temporal things only; nor does He concern Himself with the belly only. No, He wants to preserve our soul from destruction and to grant us eternal life.

Thus the external promises are like a shell; but the essential part of the nut and its real nature is Christ and eternal life, because when God gives a promise, He is not speaking with asses and oxen—as Paul says

(1 Cor. 9:9): "Is it for oxen that God is concerned?"—but with an intelligent creature created in the image of God that it may live with God in eternal life.

Moreover, the material promises are like nuts and apples with which we attract children to ourselves.

Thus we are led and attracted to the love of eternal things, and the hope of immortality is nourished, so to speak, by the material promises.

Thus God gives me bread and water, not in order that I may eat and drink like a horse or a mule, which have no understanding (Ps. 32:9), but that from this physical gift I may gain a knowledge of the goodness of God and may encourage and comfort myself with it in other needs too. If He gave you only straw, He still wants you to know that He is the eternal God and that His goodness is boundless. If you believe this, you have eternal life.

Even though Abraham did not see those promises during his lifetime, he nevertheless believed God.

Therefore he had eternal life and could not die but still lives. For he believed God when He promised kings, peoples, and a son as the heir of the blessing. Therefore he closed his eyes and withdrew into the darkness of faith. There he found eternal light.

The promises must be amplified in such a way that even though they speak only of physical things, we nevertheless—because of the Person who is speaking—apply them to eternal life. For He is eternal, and even by means of physical things He spurs us on to believe Him. Moreover, he who believes God has eternal life; for he is not an ox or a mule. He understands and sees that God is good, and this knowledge is eternal life.

But at this point, too, we shall argue with the Jews for a while. They cannot47 deny that this temporal blessing is now at an end. For the shell has been opened and broken, and the chaff or hull has been removed from the kernels and the grain, just as John the Baptist prophesies in his sermon that it would happen (Matt. 3:12). The nut had to be broken when the kernel was revealed, and 1,500 years have now

- 75 elapsed. Meanwhile they have had no king and no definite place. Moreover, with the destruction of the temple their worship ceased completely.

Therefore I ask what vestiges or what signs they retain of the promise made to Sarah and Abraham.

The fact that the Jewish nation was completely destroyed and was scattered throughout the entire earth— this does nothing for them, for Abraham is promised a kingdom.

But we do not understand kingdom in a material sense; we understand it in a formal sense, namely, a state established by laws in a definite place, together with everything that pertains to a people or to the government and administration of the people. A band of brigands certainly cannot be called a kingdom, even though they choose a head for themselves and occupy a definite place. In a kingdom, as in the human body, there are various functions and various duties. Nevertheless, all these functions and duties have been provided to the end that the body may remain healthy and have its proper strength. But a body that is torn in pieces—where no hands, no eyes, and no feet perform their duty—is more properly called a cadaver than a body. Thus the descendants of the Jews are like a cadaver and not like a kingdom, as even they themselves bear witness. For what similarity is there to that people which was in existence before and after the captivity up to the coming of Christ?

What, then, shall we say? God does not lie. His promises are true and firm. They do not promise that some dregs of a people will come from Abraham; they promise kings and peoples. Where, then, has the kingdom remained during these 1,500 years? Where have their laws remained, the institutions of the fathers, and their worship? What else are the Jews today than a body miserably torn to pieces and scattered throughout the entire world? They have no definite place and no offices that are necessary for the establishment of a state; they are servants, and they seek their livelihood solely through sins. Hence God is either lying in His promise, or the Jews are no longer the people of God but have been rejected by God and put out of the church.

Therefore this promise helps to strengthen our faith. Consequently we are sure that since the Jews are without a kingdom and the hull of the nut has been broken, Christ must necessarily have been revealed and that the multitude of the Gentiles has taken the place of the Jews.

For the promise made to Sarah cannot lie. "Kings and nations shall come from you," it states. But mention to me one king or prince the Jews have now had during 1,500 years.

History itself will indeed compel one to admit that the restoration of the people and of the kingdom was repeatedly attempted, but most unsuccessfully. Moreover, they were especially to keep possession of the land of Canaan. But because they were deprived of it and have been scattered throughout the entire world in most wretched bondage, history declares that they are no longer the people of God or the seed of Abraham to which God promised and also gave kingdoms up to the time of Christ.

It is altogether absurd for the Jews to continue to hope so tenaciously for a kingdom and for a restoration of the land of Canaan, nor is there anything to encourage them. In the first place, they have no promise. Therefore they hope in vain. In the second place, how is it possible for them to hope for a return to the land of Canaan from which they have now been exiles for a longer time than they dwelt in it?

Moreover, what kind of promise is this which is unfulfilled for a longer time than it is fulfilled?

But their retention of circumcision and their use of the Law even though they are outside the land of Canaan—it is not right for them to do this. For it is only in the land of Canaan that they are obliged to use the Law. Circumcision, like the whole Law, must continue as long as the people continues, as long as their descendants continue, as long as the possession of the land of Canaan continues.

Hence this promise itself serves to strengthen our own faith and to weaken the obstinacy of the Jews.

For we maintain that long ago, while their state was still in existence, the promise both of the shell and of the kernel was fulfilled, that is, the physical promise. The spiritual promise, which, as we have said, is included in the physical promise, was also fulfilled.

From the womb of Sarah there came not only kings—David, Solomon, etc.—but also peoples, the Edomites and others, who are reckoned among the descendants of Esau. This is the physical promise.

When Christ was born of the Virgin Mary, the spiritual promise was also fulfilled.

That was the real time of blessing. Then there were valiant kings: the apostles and their successors.

Next came Gentiles who, because of faith in the Blessed Seed, are also descendants of Abraham, not according to the flesh or by nature but "ngrafted," as Paul calls them in Rom. 11:17.

- 76 Of course, the promise concerns the spiritual seed, that is, the believers, more than it does the physical descendants. And although Isaac himself was born from the flesh of Abraham, he was nevertheless a son of the promise; for he was not born according to the flesh, inasmuch as the bodies of Sarah and Abraham were dead, as it were, so far as procreation was concerned.

Just as we correctly call Isaac a son of faith and not of the flesh—for if you consider the flesh, Abraham and Sarah are like two corpses which procreate in spite of this, not by virtue of the corpse but by virtue of faith—so all who believe according to the example of Abraham are descendants of Abraham and partakers of the blessing, whether they are Gentiles or Jews, whether they are circumcised or uncircumcised. This is the apostolic argument, which abounded in ill will and hatred when the Jewish nation was still in existence; for it put the Gentiles on the same level with the Jews. Paul calls them fellow citizens of the prophets and the apostles (cf. Eph. 2:19–20).

But today, after the Jews have ceased to be a people and are miserably scattered throughout the world, this discussion does not seem to be of such great importance. Therefore we know that the promise has been fulfilled. For wherever Christ, the Blessed Seed, rules, there the church is, and there are kings and peoples born of the faith of corpselike Abraham who have the promise and believe. But because the physical descendants of Abraham refused to accept the promised Christ, they were rejected according to the prophecies of Moses and other prophets, like Hos. 2:23: "I will say to Not My People, 'You are My people,' "Moses (cf. Deut. 32:21): "I shall vex you among a foreign nation," and Christ (Matt. 21:43):

"The kingdom will be taken from you and given to a nation producing the fruits of it."

The same thing happened to the papists in our time. They rejected knowledge, they did not want to teach, and they did not want to be bishops; but they did want to rule and be princes of the world. Therefore when they had been rejected, God raised us from the dung and the dirt and set us with the princes of His people, in order that through our ministry Germany might be linked to the kingdom of God and come to the true knowledge of God. For God does not care for the pomp and show of the world. If those who are anointed and called are unwilling to teach, let those teach who are not anointed. Let them keep the name, but let us keep the matter. Naturally they bear this with indignation and cry out that the harmony which should be in the church is being disturbed.

The Jews did the same thing; but when they had been scattered, the church of the Gentiles continued to exist. Thus when the pope, the cardinals, the bishops, the abbots, the monks, and the doctors have been rejected, the church remains among the poor, despised, and wretched little group of the believers, in accordance with the statement of the prophet (Hos. 4:6): "You have rejected knowledge; I will reject you too." For the Lord is not complaining about wealth and prestige; He is complaining about knowledge, as is stated in another passage (Hos. 6:6): "I desire the knowledge of God rather than burnt offerings." He wants the people to be taught, in order that they may learn to know God and so come to eternal life. Hence if we, too, were to keep silence to please the pope and his followers, God would stir up pieces of wood and stones rather than that there should be no true knowledge of God and, as a result, no church in the world.

17. Then Abraham fell on his face and laughed, and said to himself: Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?

This passage is full of emotion and is an outstanding example of faith. For this reason I shall be unable to treat it as it deserves. To me indeed it seems that Christ had this very passage in mind when He said

(John 8:56): "Abraham saw My day and was glad."

Even though Abraham had no doubts about the promise, yet so far he was mistaken with respect to the person. For he thought that Sarah would not bear a child and that the promise would be diverted to Ishmael. But here a perfect circle is closed, so to speak, and Abraham sees that a true heir will be born to him from Sarah. Consequently, he is full of joy. Exulting and triumphing in the most beautiful and perfect faith, he falls to the ground and laughs. Full of wonderment, he says: "Shall a son be born to me, a man one hundred years old, and from Sarah at that?"

These are words of one who in no wise doubts but is astonished and transported with joy, just as the laughter is also evidence of a heart overflowing with joy. Accordingly, these matters transcend all eloquence and have to do with experiences that are spiritual. Just as no one can put the sorrow of afflicted hearts in words, so this exultation and joy of the spirit is altogether inexpressible.

- 77 Now Abraham puts Ishmael out of sight and out of his mind. Up to this time he had loved him most tenderly as the hope of the blessing. Now he forgets about his own dead body, even about corpselike

Sarah, and sees with certainty that an heir is to be born to him from Sarah. Therefore he laughs and rejoices, and later on, as a result of this very laughter and this spiritual and inexpressible joy, a name is given to the son, and he is called Isaac for an everlasting remembrance and an eternal monument of a faith so glorious, steadfast, and sure that when these words had hardly been uttered by the Lord, the saintly man is idled with such great joy.

Abraham falls to the ground and laughs. This, as Christ explains in John 8, is the gesture of a heart that exults and overflows with joy; for now at last he is sure that he will be the father and Sarah will be the mother of Jesus Christ, the Son of God, through whom salvation and blessing will come to the entire world.

Accordingly, Abraham did not fall down from fright, nor did he laugh because he had doubts about the promise; he laughed because he was filled with great gladness and joy.

Below (Gen. 45:27), when it is announced to Jacob that Joseph is alive in Egypt, the text states that Jacob was like one who had been roused out of a deep sleep and that he still did not believe it. Therefore he gave no signs of joy. But after he had seen the wagons and the gifts which Joseph had sent, then at last his spirit revived. Unusual and sudden emotions, whether of joy or of sorrow, cause people to become thunderstruck and devoid of sensation, and there are accounts of some who died from sudden joy. Thus

Abraham, too, full of joy, falls to the ground and laughs as he gives thanks to God for His so unexpected kindness. For what else could he do than marvel at this and rejoice over it?

Furthermore, when we read such accounts, we should justly be ashamed that a like fervor of the spirit is not felt in our hearts, although, as I have also stated above, we are either on a par with Abraham or even above him so far as the gifts of God are concerned; for we, too, have God speaking to us in the Word, in Baptism, and in Communion.

But what is it that He says to us? Is He frightening us? Is He threatening us? Is He accusing us? By no means. Indeed, the church constantly hears those familiar words: "Take heart, My son; your sins are forgiven (Matt. 9:2). I am gracious toward you through My Son; you will be an heir of eternal life," etc.

Although we have the Word of God in such richness, our hearts are nevertheless harder than an anvil and, like rocky soil, keep the root of the Word without sap and fruit, while the saintly patriarchs marveled at this inexpressible benevolence of God to the point of being overcome.

I myself feel in me this hardness of heart, and I hate it and also offer prayers against it every day. Just as the prophet Isaiah says (6:10): "It is a people with a heavy heart and with sleeping eyes," so we, who have the Word in such great richness, feel that our ears and hearts are slow and our eyes heavy with sleep.

This, however, is not the fault of God, who speaks with us in a friendly manner and, as Paul says in Titus 3:4, converses with us in the most kindly fashion when He gives us the ministry of the Word, His sacraments, and His pledges of eternal grace. But we have soundly sleeping eyes and dull ears, and we despise these gifts as something ordinary and paltry. Moreover, what is far more outrageous and disgraceful, we apply ourselves meanwhile to the study of decretals and human traditions.

Therefore we should ask God to give us a joyful heart for such joyful promises, in order that we, too, may exult and be glad with saintly Abraham because we are the people of God. But oh, the wretched and corrupt flesh which restrains the spirit and does not permit us to laugh! If the flesh did not hamper us and we were true Christians, we could sing nothing throughout our entire life but the Magnificat, the Confitemini, the Gloria in Excelsis, the Sanctus, etc.

I for my part believe that the saintly patriarch was dazed at first and in a state of ecstasy, so to speak, for great joy, that he also trembled, but that he then wept for joy, until he finally regained his composure, as it were, and laughed when at last he felt this joy with a calm heart, a feeling which is a part of eternal life.

When, as we read in Isaiah,48 Hezekiah hears from the prophet that he can expect to live and that his sickness is to be cured, he debates with himself (2 Kings 20:8): "If what nature is this sign? Shall I again go up into the house of the Lord?" For his recovery was not expected. In like manner, Abraham says to himself: "What? Shall a son be born to me from Sarah?" No one can experience this joy of the spirit without faith.

- 78 But I have also pointed out above that one must give careful consideration to the circumstance that so far not one of these promises has been fulfilled. Abraham and Sarah have the Word. This they hear. They do not yet have the fulfillment. Still they believe. Indeed, Sarah saw none of her descendants except Isaac.

Abraham saw his two grandsons. This physical promise itself, therefore, points to the spiritual promise of eternal life. For no promise is given to dead people, since they do not believe. Indeed, they do not exist.

But the Promiser is eternal, and he who believes the eternal Promiser will himself also live eternally through his faith.

Thus even the physical promises, when they do not demand our works or do not have a legal stipulation, include the promise of eternal life. But the promises that are not given gratis but involve merit, that is, have a stipulation of the Law attached to them—like those given to the people concerning the land of Canaan if they keep the Law of Moses—are purely temporal; for they include our own works, and we need God's patience in order to obtain them. Such is not the nature of the promises that are given gratis and depend solely on God's mercy, where God alone wants to be the Doer and Worker and demands nothing from us except faith. Even though these promises are physical, they nevertheless include the eternal salvation which God wants to give us, not in consideration of our merits but out of His grace, which regards and accepts faith alone. "But the righteous shall live by his faith," says the prophet (Hab.

Paul makes this distinction between the promises in Rom. 4:5, where he states that faith is reckoned as righteousness, not to him who works but to him who believes. To Abraham three promises concerning physical things were given gratis. But he regarded not only the physical things; for he died without having attained these promises, but after he had greeted them from afar, as it were, as the Letter to the Hebrews

(11:10) declares: "For he looked forward to a city which has foundations, whose Builder is God."

18. And Abraham said to God: O that Ishmael might live in Thy sight!

God promised Abraham a son from the aged Sarah, and He added the promise that Sarah was to be blessed in such a manner that kings and peoples would spring from her. When Abraham hears this and receives far greater things than he would ever have had the courage to ask for, he says: "O that Ishmael might live in Thy sight!" As though he were saying: "Lord, why dost Thou promise me such great things

—things that I accept with the utmost gratitude and joy? I would have been satisfied and would have thought that I would have enough mercy and blessing if Ishmael had lived in Thy sight. Therefore since

Thou art about to give me a son, the true heir, from Sarah, give some consideration also to Ishmael, the other son, and do not reject him." Thus it appears here that Abraham was very fond of Ishmael, since he is so concerned about him and is at such pains to intercede for him.

19. God said: No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish My covenant with him as an everlasting covenant for his descendants after him.

20. As for Ishmael, I have heard you; behold, I will bless him and make him fruitful and multiply him exceedingly; he shall be the father of twelve princes, and I will make him a great nation.

21. But I will establish My covenant with Isaac, whom Sarah shall bear to you at this season next year.

22. When He had finished talking with him, God went up from Abraham.

I am pointing out repeatedly that these accounts should be valued because of the conversation God carries on with the saintly patriarch at such great length, not so much because of the subject matter itself.

Moreover, one may observe here that God always grants more than we are able to ask for or to understand.

Accordingly, one should learn that those who want to pray properly should accustom themselves to pray with confidence and not to be deterred either by the greatness of the things to be granted or by the unworthiness of their praying.

Paul's statement in Eph. 3:20 is well known. "To Him" he says, "who is able to do far more than we ask or think." Therefore God's title and true name is this, that He is a Hearer of prayers. But we, the petitioners, are called those who do not know how to pray or what to pray for. Our hearts are too feeble for us to be able to grasp the importance of the matter; we trouble ourselves with questions about when, where, and by what means God is willing to hear us. These matters we picture to ourselves beforehand within such narrow bounds that we wrestle constantly with unbelief.

Therefore we must combine these two incomparables, as they are called: the finite and the infinite.49

Our narrowly defined petitions and our desires and vows are something finite and are exceedingly petty in - 79 comparison with that boundless and immeasurable return which God constantly wants to put into practice toward us.

Abraham, not to mention ourselves, never understood. Still less did he have the courage to ask for or to have in mind a promise so great and so rich. To be sure, he longs for a son and is content with the fact that Ishmael is born to him by the maid. This he considers a suitable means—and the only means—of obtaining the blessing for his descendants. God, however, makes use of a different way, one that is more acceptable, even though it is unexpected, and gives him a son, not only from his own flesh but also from the aged, barren, and dead Sarah, for whom it was impossible to conceive when she was still younger and because of her age was in a better condition to give birth. Nor is this enough. To this promise there is attached the promise of the forgiveness of sins and of eternal life. How could Abraham have thought of these things, or how could he have had the courage to ask for them?

Thus we are weak, and our heart does not understand the boundless mercy of God. Consequently, we groan so much when we feel that we are being hard pressed by the Turk, when we are aware of the hatred of the pope and of his insatiable thirst for our blood, and when we reflect on the fury and malice of Satan, whose aim it is to destroy the churches utterly and to reduce us to nothing. We are frightened from both sides, by the immensity of the evils that confront us and by the magnitude of the future favor which we must seek to obtain.

Therefore we think: "What shall we wretched people do, we who have been living in all the sins against the First and the Second Table? Shall we short-lived sinners (Ps. 103:15) really approach the infinite and eternal God and ask Him to alleviate these evils?"

Such are truly the sentiments of all human beings. Yet we must learn that we should pray even in the most desperate evils and hope for the unexpected and the impossible. And it is for this reason that these examples of the holy patriarchs are set before us. They show that the patriarchs, too, were afflicted by sundry cares and trials and yet received more good than they either understood or had been bold enough to ask for.

For we have a God who is able to give more than we understand or ask for. Even though we do not know what we should ask for and how, nevertheless the Spirit of God, who dwells in the hearts of the godly, sighs and groans for us within us with inexpressible groanings and also procures inexpressible and incomprehensible things.

It is profitable to teach these things, because even though we begin to believe and to pray, our hearts are nevertheless deterred by the magnitude of the things for which we are asking and then also by the Person of the Listener. Therefore these accounts incite our hearts to open our mouths toward God and to pray with confidence, without being deterred by the fact that we who are nothing are approaching Him who is everything.

James and John prayed that one should sit at the left of Christ and the other at His right, but He told them (Matt. 20:22): "You do not know what you are asking." Yet He heard their ever so foolish request, but He did so in a manner that was far different from what they themselves had thought. For they are not at the left or at the right of some worldly king; they are princes and judges of the entire world on the Last

Therefore if we want to describe our prayers, they are really nothing else than the stammering of children who ask for bread or a morsel before meals. For we do not know what we should ask for. The things we ask for are beyond our comprehension, and He who bestows them is greater; and the things are also too great for our narrow hearts to be able to understand.

Thus there is the very beautiful example of Monica, the mother of Augustine, who prayed for her son and asked for nothing else than that he be delivered from the foolish ideas of the Manichaeans and be baptized. Like an anxious mother, she also considered betrothing a girl to him if in this way he might be converted. But the more she prayed, the more unyielding and stubborn her son became. Apparently, her praying came to be a sin. But when the time had come for the anxious prayer to be heard (for God is wont to delay His help), Augustine is not only converted and baptized; he devotes himself completely to the study of theology and becomes a teacher who shines in the church up to this day and teaches and instructs it.50

- 80 Monica had never asked for this. She would have been satisfied to have her son delivered from his error and become a Christian. But God wants to give greater things than we are able to ask for, provided that we do not tire of praying.

For praying is no small task, as those who have no experience think. Those who do have experience in spiritual matters have said that no task can be compared to the task of praying. For praying does not mean to recite a number of psalms or to bellow in the churches, as the monks are accustomed to do; it is a serious meditation, in which the heart makes a comparison between the person praying and the Person hearing, and reaches the firm conviction that even though we are wretched sinners, God will nevertheless be gracious, will alleviate our punishments, and will hear our prayers.

But even though our hearts, strengthened by the Spirit and the Word of God, believe this, it is nevertheless certainly true that no one has so bold a heart that he dares ask for what God has determined to give. Thus we are hampered on both sides; the grandeur of Him who bestows and the unworthiness of him who prays hamper our prayer, so that we actually do not understand what we are praying for.

The petition for daily bread is of little consequence among the rest of the petitions. Yet if we knew how great a petition this is, no one of us would dare open his mouth; but Christ understood this petition when He said (Luke 12:32): "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom," as though He meant to say: "Do not be afraid, and do not be concerned about the things of this life, as the heathen are. For it has pleased your Father to give you, not an earthly kingdom but one that is eternal. Think, therefore, of the heavenly kingdom and of the victory over death and sin; these are important and worthy to have you expect them from God, your Father."

Here Christ also points out that no one realizes what he is asking for and that God will not give those small things which we seek from Him but is eager and willing to give greater and grander things. In this the Holy Spirit helps us as He groans for us with groanings which we are unable to understand, much less to utter.

Therefore we must not despair amid these ragings of Satan and of the world against which our churches pray. The churches themselves are satisfied with an insignificant and small gift. But I hope that when God hears our small and narrowly defined prayers, He will not only defend our doctrine but will also propagate it and, in addition, will bring about marvelous things through it, so that the papists, however boastful they may now be, will be brought to naught. Thus the prayers of the church will destroy the Turk, and we shall find out that God gives greater things than we were able to ask for, yes, even to understand.

I am making these statements in order that we may be aroused, lest we despair because of our own unworthiness, because of the majesty of God, whom we address when we pray, or because of the magnitude of the things for which we pray or, to express it more correctly, do not understand as we pray for them, just as Abraham, an example for us, surely received more than he asked for, so that we may not cease praying or conclude that praying is fruitless. For God sees the innermost thoughts of the heart and understands those unutterable sighings which are in us and which are nevertheless not understood by us, who are like infants stammering at table.

The promise, which is here given to Ishmael, was without a doubt greatly exaggerated by the Saracens, who, through their teachers, laid stress on it against Moses and the prophets. For this promise began to be fulfilled at once and was not delayed as long as the one given to Isaac. Moreover, even though Sarah receives the promise that kings will come from her, nevertheless mention is made here of twelve kings.

But Isaac has the advantage because the Lords covenant remains with him. Since the Ishmaelites are excluded from it, they are not, as I have stated several times above, for this reason excluded from grace and the promise of salvation. The only thing involved is the establishment of one definite line of blood in which the church is to be found and of which Christ is to be born in due time. This is denied to Ishmael and is left in the house of Abraham and Isaac.

Thus the exclusion—that the church must be sought neither in the house of Ishmael nor among the children of Keturah but in the line of Isaac—is temporal, just as we Gentiles do not have any utterances and promises of God given to us, and Christ was not born of our blood. Yet if we believe in Christ, we are not excluded from the church and the promise of salvation.

Only let us not pride ourselves on our wisdom, but let us go to wherever God has wanted the church to be at a given time. There we shall find the cornerstone which unites both, the Jews and the Gentiles. It is

- 81 undoubtedly for this reason that the religion and knowledge of God remained among many of the descendants of Ishmael, as, for example, the priest of Midian and the Egyptian Potiphar, who were outstanding men, provided that they united through faith with the church of Isaac.

Today the descendants of Ishmael are intermingled with the Turks; and, like the Jews, they, too, have sunk into terrible darkness and into Mohammed's extreme blasphemy. Therefore you will find nothing similar today, nothing that could be compared to this promise.

But at this point it is proper to raise the question why in this passage God clearly distinguishes one covenant from the other, for He mentions two covenants. The first is the covenant of circumcision, to which Ishmael also is admitted, yes, the slaves too, whether born in the house of Abraham or purchased. It is for this reason that circumcision was retained also by Ishmael's descendants, who populated almost the entire East and the three parts of Arabia: Arabia Felix, Arabia Petraea, and Arabia Deserta. They all rejoiced in the name of their father Abraham.

The second covenant is here established with Isaac. Ishmael is clearly excluded from it. Hence this text proves that besides the covenant of circumcision there is another, which pertains to Isaac alone and not, like the covenant of circumcision, to Ishmael also.

What, then, shall we say was the nature of this covenant? It was obviously the promise concerning Christ, which Abraham understood well. And this is what I have stated, namely, that God always mixes and includes spiritual and eternal blessings with the physical blessings. The physical blessing is associated with a name, namely, that all the descendants of Abraham should be circumcised; but this second covenant is not associated with a name, nor is it marked by any definite work. Yet it is a spiritual covenant concerning the future Savior.

Hence this text gives the Jews clear proof concerning the twofold covenant. The covenant of circumcision, which they value so highly, is solely a covenant of the Law and is temporal. Not only Isaac but also Ishmael and the descendants of Ishmael rejoice in it; but the other covenant, which excludes

Ishmael and is made with Isaac alone, is spiritual and eternal. The covenant of circumcision is given for our performance before the Law of Moses and is established for a definite people, in a definite land, and for a definite time, namely, while the generations of Abraham are in existence. The covenant of Isaac, however, is not given for our performance; it is entirely free, without a name, without a time, and yet from the seed of Isaac, lest one look for the blessing from another source.

From this passage the holy prophets drew their sermons concerning the kingdom of Christ, which, as they saw, had been withheld from the house of Ishmael, who nevertheless shared in the circumcision. In view of its extent and grandeur they openly dispensed with circumcision and the Law as inadequate for salvation and ascribed everything to the Son of God, who would be born from the house of Isaac.

Thus this passage deals with the promise concerning Christ, which goes beyond Abraham's wishes and request. But the Jews do wrong by clinging solely to the covenant of circumcision and not preferring to accept the other covenant. They are like the Ishmaelites, or even worse. The Ishmaelites did not seek salvation through circumcision, as the Jews did, but through the promise concerning Christ, which they accepted in faith. For it is sure that those who accepted circumcision together with faith in Christ were saved.

In this passage one should take note of the word מֹו ֵע ד, which we have generally translated with the German noun Stifft, while the Latin translation has "tabernacle of the testimony." But in this passage the word denotes a definite and fixed time, as, for instance, also in Gen. 1:14: "Let them be יםדִעְל מֹו ֲ, " "for certain times." Inasmuch as the moon has a definite time during which it is new and during which its brightness increases and decreases, it is a most convenient indicator of time.

Then מֹו ֵע ד also denotes a definite place in which the tabernacle of the covenant had been set up, where God had established a remembrance of Himself, that is, where He had commanded that His Word be taught and that He be worshiped. For remembrance of God is nothing else than preaching about God, and He wants men to be intent on this, as Christ says (Luke 22:19): "Do this in remembrance of Me." For where He Himself has His teachers who preach His name, there He wants to be found, to hear, and to bless.

But the Lord gives this command in order that the Jews may not go astray through various forms of idolatry and worship. He wants no assembly under every tree; He wants people to come together where

- 82 He Himself has caused His name to dwell. This is a מֹו ֵע ד, a definite and specified place, ein Stifft, as we call it in German. Thus we read in Ps. 74:8: "Let us abolish all the festival days from the land." The Hebrew is: "We shall burn all מֹו ֵע ד of the land"; it denotes not only the festivals and the full moons but also the synagogs and schools. For the Law had prescribed that in every city the Levites should read and teach on certain days. The places devoted to this endeavor were called יםדִעמֹו ֲ. But for the sacrifices a place has been appointed in Jerusalem, and there not only teaching took place, but also sacrifices were brought. In the same psalm (74:4) "They who hate Thee have boasted in the midst of Thy solemnities" would more correctly be rendered "in the midst of Thy churches," that is, Thy houses, where Thy Word is being taught. But in this passage it denotes a time, and a definite and specific one at that.

22. When He had finished talking with him, God went up from Abraham.

Moses added this closing statement in order to commend to us this account in which there is so long a conversation of God with Abraham. For it is of the highest importance when God speaks. The next thing, but separated by a great interval, is when everything is done by us in accordance with the Word of God.

This closing statement proves that God appeared in some visible form when He had this conversation with Abraham. God most commonly speaks through the patriarchs and those who are in the public ministry of the Word. Next in order, He is wont to appear in dreams, as at Bethel and Ai, and sometimes through a vision seen in an ecstatic state, when a human being seems to have been snatched outside himself, as above, when God brought Abraham out to count the stars. But in the present instance God appeared in some visible form and spoke personally with Abraham, not through a human being or an angel.

And this is the reason why Holy Scripture gives Abraham this glory and calls him a friend and intimate of God in Isaiah (41:8). Thus Christ does not call His apostles servants; He calls them friends

(Matt. 12:49). And it is indeed something very great to have God conversing and associating with us.

Nor are we ourselves deprived of this gift. Even though God does not appear to us in an extraordinary form, as He did to Abraham, yet His usual and most friendly and most intimate appearance is this, that He presents Himself to us in the Word, in the use of the Keys, in Baptism, and in the Lord's Supper. But we experience what the proverb says: Excessive familiarity breeds contempt. Likewise: Presence diminishes a reputation. Also: Everyday occurrences become worthless. And in Prov. 20:14 Solomon declares: " 'It is bad, it is bad,' says every buyer, but when he has gone away, then he boasts."

No one of us would not heartily desire to see Moses, David, or even Augustine, Ambrose, and similar illustrious men. But if these men were here and lived with us for a year or two, they would surely be despised. Yes, if angels associated with us, the same thing would happen to them, not indeed because they would be lacking in glory but because our nature is inclined to disdain and despise.

Therefore we, too, could glory as the patriarch Abraham did. Indeed, if Abraham himself had seen the kindness God shows by speaking and associating with us daily through the ministry in Baptism and in the Lord's Supper, he would have died from wonderment and joy.

The monks extol the legends of their fathers Benedict and Bernard, but surely God generally speaks at far greater length and associates far more intimately with any Christian whatever than they boast about their fathers. Indeed, if I had the matter under my control, I would not want God to speak to me from heaven or to appear to me; but this I would want—and my daily prayers are directed to this end—that I might have the proper respect and true appreciation for the gift of Baptism, that I have been baptized, and that I see and hear brothers who have the grace and gift of the Holy Spirit and are able to comfort and encourage with the Word, to admonish, warn, and teach. For what better and more profitable appearance of God do you want?

But alas, the proud spirits despise these things, and we, too, do not assign to these common appearances in the Word, Baptism, the Lords Supper, etc., the position we should give them. We would consider it as something glorious for us, however, if, as Münzer used to boast, God spoke with us visibly.

But the outcome has shown what sort of God this was, namely, Satan, who feigns the glory of the Divine These facts must be impressed rather frequently, and it is not without reason that I am repeating them.

If Abraham should be compared with us who live in the New Testament, he is, for the most part, less important than we are, provided that one considers the matter impartially. To be sure, in his case the - 83 personal gifts are greater; but God did not manifest Himself to him in a closer and more friendly manner than He does to us. Let it indeed be a great glory to have those appearances, but what greater or better advantage did Abraham have from them than the fact that God spoke with him? This happens to us too, however, and indeed daily, as often as and wherever we wish. It is true that you hear a human being when you are baptized and when you partake of the Holy Supper. But the Word which you hear is not that of a human being; it is the Word of the living God. It is He who baptizes you; it is He who absolves you from sins; and it is He who commands you to hope in His mercy.

It is great ingratitude to slight these faces of God, as Scripture calls them, and meanwhile to look for other appearances and revelations. Therefore under the papacy such people surely got the punishments they deserved when Satan made sport of them with foolish, silly, and laughable apparitions, which the monks nevertheless rant about and embellish, and which the popes, moreover, have acknowledged and confirmed by their testimony.

But such stories must be read with discernment, and one should not immediately believe what everybody says. All apparitions must be tested according to the norm of faith, and one must ask whether they are in harmony with faith, or indeed, as usually happens, conflict with the revealed Word. Moses wants even the prophets judged in this manner, so that if they proclaim anything contrary to the revealed

Word, people will not listen to them even though they perform signs and wonders (Deut. 13).

I suppose, however, that some appearances, like those related about Dionysius and others,51 are true.

Yet they are of no concern to me. It is not that I utterly despise them; it is because I know that they are nothing in comparison with Baptism, the Lord's Supper, yes, even in comparison with a godly conversation which I can have with any godly brother. For these appearances are available to all and most reliable, and they cannot deceive.

Learn, therefore, that throughout one's life, in every work, and in every situation one must give attention above all to the Word of God. To the patriarchs and the prophets God appeared in an extraordinary manner, in dreams, in a vision, or through the words of the patriarchs and sometimes even of angels. We do not long for such revelations or appearances; we are satisfied, and we thank God to the best of our ability for our own appearances and faces of God, which we behold in Baptism and in the entire ministry of the Word. It is there that a brother becomes an angel for his brother. He absolves him from sins, comforts, instructs, strengthens, warns, admonishes, etc.

These are our own appearances, and we justly value them most highly, For through them we know God and obtain eternal life. Therefore one must note the differences in the legends or the lives of human beings. If God never appears to me visibly, as He did to Abraham, I do not even desire that He do so.

What is more, I would not be willing to believe that it is God unless I were manifestly compelled to do so, because for eternal salvation it is enough for me that I have been baptized, that I hear the Gospel, and that by virtue of the Keys I am absolved.

But if God wants to speak to me in a dream and warn me about temporal matters, as He warned the Magi when they were about to return to Herod, well and good. For eternal life, however, I need no other revelation. Therefore I desire none. Even if one were given to me, I would distrust it because of the craftiness of Satan, who is in the habit of transforming himself into an angel of light (2 Cor. 11:14); for God amply reveals Himself to me in Baptism and in the ministry.

Paul says (Titus 3:4 ff.): "But when the goodness and lovingkindness of God our Savior appeared, He saved us, not because of deeds done by us in righteousness, but in virtue of His own mercy, by the washing of regeneration and renewal in the Holy Spirit, which He poured out upon us richly through Jesus

Christ our Savior, so that we might be justified by His grace and become heirs in hope of eternal life."

This is a trustworthy saying. Hence if you read the accounts of the saints and find in them miraculous works and miraculous appearances, read them with discretion, and conclude with certainty that no appearance is more glorious, more magnificent, and more profitable to us than that most universal one among all Christians, through which the whole church has its existence, is sustained and preserved. This appearance is real and is shared by all, but the appearances to Abraham and to the prophets are incidental and concern the individuals.

I am saying nothing about the nonsensical statements of the monks. They are not worthy of attention and of being remembered. For the most part they are illusions of Satan devised to deceive and to do harm.

Therefore they must be weighed according to the analogy of faith and the rule of the Scripture. Quite - 84 famous are the apparitions of Gregory. He himself believed that they were true, and by his example he filled the church with countless errors; for he believed that he saw the souls of the saints and heard them demand intercessory prayers—not those of Christ but those of people still living on earth—and likewise the help of their works: alms, Masses, and fasts.52

But let these claims be weighed according to the rule of Scripture. For what have all these things to do with the dead and with the future life? But Gregory disregarded this rule and believed that they were true and that they set an example for all monks, who were to conform to them and teach them in the church.

Accordingly, the glory of the ministry of the Word and of the true and saving appearances was obscured, and special attention was paid to those nonsensical statements, yes, to those destructive deceptions of It is a great gift that the divine mercy is again kindling for us this light of the Word, in order that we may know where God must be sought and truly found: not at Rome, not in the farthest parts of Spain, but in Baptism, in the words of the Gospel, in the use of the Keys, and indeed also with any brother who with me confesses and believes in the Son of God. These are the epiphanies or appearances that are common to all Christians. Moreover, in that special appearance which Moses is describing in this passage nothing is more magnificent and more important than that God is speaking with Abraham as with a most intimate friend.

Yet if we wish, we have the same thing. In fact, we have it more abundantly than Abraham did. Hence if he were living, he would undoubtedly be indignant because we so shamefully despise such great glories and such a great wealth of divine mercy.

Therefore in Deut. 4:7 Moses also has superb praise for this favor: "For what great nation is there that has a god so near to it as the Lord our God is to us whenever we call upon Him?" Isaiah (31:9) glories similarly in the fact that God has His seat and fire in Jerusalem.

Actually our glory in the New Testament is greater. We not only have God drawing near to us; we also have Him dwelling in us bodily. But if His Person is not manifest in such a way that we see Him face to face, yet His Word and works are manifest. Now there follows praise of Abraham's obedience, something that is set forth for us to imitate.

23. Then Abraham took Ishmael his son and all the slaves born in his house or bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskins that very day, as God had said to him.

24.Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

25. And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.

26. That very day Abraham and his son Ishmael were circumcised; 27. and all the men of his house, those born in the house and those bought with money from a foreigner, were circumcised with him.

All these statements deal with the praise of Abraham's obedience, which must nevertheless be regarded in such a way that we do not maintain that Abraham was justified by it. For it is not works that justify a person, but a righteous person does righteous works. Yet the works show that faith is being put into practice and that through them it increases and becomes fat, as it were. For while Abraham carries out this act of obedience and is circumcised together with his household, faith thinks of God, who gives us His promises and accepts us.

Thus Peter (2 Peter 1:10) tells us to certify our election by doing good works, for they bear witness that grace is effective in us and that we have been called and elected. On the other hand, an inactive faith

—a faith that is not put into practice—quickly dies and becomes extinct; but when faith has become extinct, it is doubtful whether we have been elected. But he who progresses in the unremitting exercise of his faith concludes: "I am not in the host that is against Christ; I am for Christ. I do not deny the Word, and I do not persecute the church. Hence I have been called to the kingdom of God and have been elected."

"But if I fall because of weakness, I rise again; I grieve over my sin and pray for forgiveness. Thus through the very works of repentance and love I realize that I am one of those who have been snatched from the conflagration of Babel or from the dregs of the world." Thus even though this obedience does not justify, it nevertheless gives evidence of faith and makes it manifest, as it were, so that it can be seen.

Therefore Revelation (22:11) states: "He that is righteous, let him be righteous still." Just as those who - 85 occupy themselves with works of unbelief continually become more and more unbelieving, and through that continual effort sin gains strength, as it were, so, vice versa, faith increases in those who practice godliness. As a result, they conclude with certainty that they belong to the church.

Furthermore, an extraordinary example of obedience is set before us in this passage. What can be called more foolish, sillier, more senseless, and, I add, even more disgraceful and more disgusting than that Abraham, who is almost a hundred years old, is at once circumcised on this very day with his entire household? He does not debate with himself; nor does he ask anxious questions, as we all are wont to do.

But as soon as God departs from him he calls his household together and carries out the Lord's command.

It is proper for us to set this obedience before us as an example.

The monks have had various discussions about obedience. They have said that some obedience has something of its own and that some has little of its own; for we are frequently commanded to do things which we do with pleasure and without any annoyance, as, for example, when a monk is ordered to go out among the people. This obedience was not rated highly and was said to have something of its own. On the other hand, when either unreasonable or difficult and irksome tasks were commanded and yet were undertaken in a ready and cheerful spirit, this obedience was said to have nothing of its own and was given magnificent praise, even if it entailed foolish and childish works.

But if you ask to see a perfect example of obedience, look at the patriarch Abraham as he puts his faith into practice in circumcision. If he had wanted to act in accordance with reason and to argue, he would have said: "What is the use of being circumcised in this part of the body? Why did God not choose another part, one that is more honorable? This part cannot be touched without indecency, particularly in the case of adults."

This one way of thinking assuredly deceived Adam. Not satisfied with God's command, he sought also to learn the reason why God ordered him to keep away from only one tree. When people get into this way of thinking, either the work that was commanded is left undone, or it is objected to and becomes the opposite. Therefore it is ruinous and destructive, to think about the why. This brings on certain ruin, especially when we soar too high and want to philosophize about predestination.

But let us keep in mind the example of Abraham. It teaches us that before God we must again become children and not argue about how or why God gives us a particular command, but that we must simply hold fast to what God has so commanded and obey. Did not Abraham, too, have a reason for arguing if he had wanted to follow his reason? What did circumcision have to commend it as a good work? There is not only no advantage in it, no glory, and no merit; but it is also shameful, disgraceful, unprofitable, and absurd.

Therefore reason concludes that God could have commanded something far more profitable, more suitable, showier, and better, so that through it Abraham might more properly put into practice both his faith and his obedience than by a work so foolish that the now hundred-year-old Abraham could not carry it out without manifest disgrace. But the saintly man puts up no argument whatever. It is enough for him to know that it pleases God to have him do this. Hence he obeys without delay and without regard for his own opinion and that of others. This is obedience which deserves praise and is set before us as an example

—as obedience that has nothing of its own but simply cleaves to God's command.

Accordingly, after we have been justified through the mercy of God and have been called into the fellowship of the saints to carry on warfare under God, let us do without any argument what we have been commanded to do. According to Sirach (Ecclus. 3:22), "Let us not strive after things that are too high for us." But he who does not cease to investigate matters that are higher than he is and anxiously argues:

"Why does He command this?" will be cast out of Paradise because of that why, just as Adam was; for the Divine Majesty simply cannot tolerate this, and it is beyond our ability.

When the Lord began to wash the feet of the disciples at the Last Supper and came to Peter, the latter refuses to allow it and says (John 13:6): "You are not going to wash my feet, are You?" This disobedience had its source in carnal wisdom, which did not see the purpose of the work which Christ had begun. But Christ does not want to argue with Peter any more about why He is doing this. He cuts off the question and admonishes Peter to be obedient: "Unless I wash you, you will have no part in My kingdom." Then

Peter ceased to argue and requested that his entire body be washed rather than only his feet.

- 86 Let us, too, have the same way of thinking, so that we may obey God's commands without any argument. In this manner we shall make our calling sure. Inactivity or arguments and speculations do not make it sure; they cause us to lose it entirely.

But obedience is hindered by the schemes and stratagems of Satan; for because he has turned away from God, he would like to have us, too, turn away from God. For this reason he obstructs obedience and endeavors to torment us with unprofitable and most dangerous questions. From this source came the boundless sea of debates in the papacy, so that, if you should wish to sum up the entire doctrine of the papists in one word, you would be right in saying that it is nothing but a single why.

Against this temptation one must, therefore, adhere to this example, that Abraham, already a hundred years old, does not argue about the shameful, disgusting, and foolish work that is done on a disgusting member; but because he has heard that God wants it this way, he obeys without question or argument and compels his son as well as all his domestics to render the same obedience.

Saul is given the command to destroy all the Amalekites and all their booty. Because he begins to debate whether it is good to obey this command, his reason is offended by the senselessness, and he supposes that it can be dispensed with on the ground that mercy is more pleasing to God than tyranny.

Therefore he spares the king's life and keeps the better part of the booty, with the intention, of course, that his worship of God might be more magnificent. But this showy disobedience results in the rejection of Saul and all his descendants. "For obedience is more pleasing to God than sacrifice" (1 Sam. 15:22).

Therefore let no one acid this detestable and fatal little word "why" to God's commands. But when the command is certain, let us obey at once without any argument, and let us conclude that God is wiser than we are. He who argues about why God gives a particular command actually doubts that God is wise, just, and good. What sin can be more hideous and more intolerable to God? Therefore we must believe—this is part of our duty—and not argue, for these matters are too lofty for us to be able to argue about them.

If God followed our counsels, he would this very hour kill the Turk and the pope, and He would not allow Satan to give vent to his fury as he is doing and to rage without restraint. Everybody would regard this as a beneficial and good work. But God's wisdom makes it clear that this is a foolish thought; otherwise things would turn out this way. Therefore if you ask why God bears with the ungodly for so long a time, it is enough to say: "Thus it pleases Him, thus it is profitable, and thus it is beneficial; otherwise He would be doing something different." He who is not satisfied with this reason and searches into the reasons for God's counsel lays himself open to the danger by which Adam was overcome in Therefore let us crucify this baneful why, and let us say: "Glory to God, who alone is wise; but confusion to us!" Satan opened our eyes in Paradise, and now our every effort is directed toward closing them again and making them blind. The fact that Adam had his eyes opened is the occasion and cause of death and damnation for all his descendants.

Accordingly, Moses gives grand praise to Abraham's faith and obedience. For Abraham cuts off all hindrances and all causes of offense; he obeys God's command without arguing. He does not think, as we do: "Why does God command this? What profit is there in the disgraceful and shameful business? Can I not be saved without being circumcised at the age of a hundred?" He Simply cuts the throat of this baneful why and tears it out of his heart by the roots. He takes reason captive and finds satisfaction in the one fact that He who gives the command is just, good, and wise; therefore He cannot command anything but what is just, good, and wise, no matter what the opinion of reason is, and no matter if reason does not understand. For God's judgments are beyond our comprehension. Reason cannot grasp them. Therefore if it argues about them, it not only deceives itself but also falls into blasphemy. Accordingly, let it be enough for us that we hear the Word and understand what it commands, even though we do not understand the reason for the command.

Hence this is a most beautiful and admirable example, not only because of Abraham's person but also because his influence was so great that he induced his entire household not to be offended by the disgraceful and shameful deed. Thus it is evident that Abraham's house was nothing else than the church instructed in the most saintly manner and accustomed to the worship of God and the obedience of the Word. Therefore it is not surprising that he performed very great deeds with his church and vanquished four very powerful kings.