addresses with which Abraham encouraged the women; for we shall not doubt that they had need of unceasing comfort and that Abraham, as the chief bishop, diligently did his duty in this situation. "My daughters," he said, "you have indeed committed a grievous sin; but do not despair on this account. God sees your hearts; He sees that you did not sin because of lust and lasciviousness but because in such great sorrow and fear your mind became insane, so to speak, and lost an control." This is the one part of the comfort which the mother expressed in the name Moab. Then he added this one: "It is not that you should fear that God will pass on your sin to your sons. He will bless your sons as a part of His people; He will not cast them aside."
This is the exposition of this chapter and indeed not a detailed one—for what can be done by me in detail in so great a mass of things to do?—but one that is simple and true. And you should remember that this account must often be impressed in sermons because of ungodly and smug people, of whom there is always the greatest abundance. Let us not become like the antinomians, who completely thrust the Law out of the church and foster smugness in their hearers. Their destruction is deserved. Moreover, Moses buries the patriarch Lot in this passage; that is, henceforth he will make no mention of him, and it is likely that Lot did not long survive after he had been tortured so much by grief and sorrow.
1. From there Abraham journeyed toward the territory of the Negeb, and dwelt between Kadesh and Shut; and he sojourned in Gerar.
I HAVE often stated that when Moses describes the life of Abraham, the saintliest patriarch of all, he does so very much in a manner which befits an ordinary citizen. He says nothing about miracles or about prodigious works and endeavors like those of which monks and hermits boast. He makes Abraham a very common human being who occupied himself with the affairs of the home; for he had a wife, he had children, he had numerous domestics, and with them he wandered hither and thither as necessity and convenience dictated. Hence there is here no semblance of extraordinary saintliness. Therefore the papists and especially the monks neither concern themselves much with these accounts nor read them attentively.
But if in the case of this patriarch they were to see a novel form of clothing, strange customs, and a way of life different from that of all other human beings, then indeed they would extol him as a saintly man.
It is impossible to rid the world of this notion. It admires nothing except what is unusual. Therefore when it hears that Abraham wanders about so often and seeks new abodes, it says: "What is so unusual or praiseworthy about this? Abraham has this in common with many, and especially with beggars and other very ordinary people. Things worthy of praise have to be unusual to arouse admiration."
Thus it happens that these sacred accounts are disregarded, and some magician in the market place gets more admiration and a larger gathering when he spews fire than this saintly man, who walks in faith and in the Word and waits with the utmost patience and hope for the promise which God had made to him.
This the papists do not see; they regard only the bare work, and in the work they do not consider the heart itself and the sentiment. They say: "Abraham wanders about and takes with him a wife and domestics.
Therefore he is a plain layman. But if he had gone into the desert, if he had become a monk, this would have been admirable and worthy of being recorded." In short, the world wants to be amused with tricks but disregards and hates the truth.
Let us, therefore, be mindful of the Word, namely, that two chapters earlier1 God Himself commands Abraham to go out and to traverse the land. Even though these words are clearer than this sun which we see, those moles do not see it; they admire only their cowls, vigils, and fasts. But what shall we suppose that the saintly man with so large a number of domestics suffered when he was wandering about among the heathen and was continually changing his abode? For he had to be suspended between heaven and earth, since he did not own a single foot of space.2 This was surely a strange religion and more difficult than that of the monks. For how trifling a thing it is to put on a cowl and meanwhile be untroubled about food and peace, and even to enjoy glory and honor in very beautifully constructed monasteries! Therefore these accounts should not be passed over lightly; they were written by the Holy Spirit and were left for the churches in order that they might be read for the purpose of establishing faith.
- 153 Above, in chapter twelve,3 Moses writes that Abraham carne from Bethel toward Hebron to the valley Mamre, where the three brothers, the hosts of Abraham, were. He lived in that place about twenty years, more or less, and there Ishmael was born to him. There, too, he saw the destruction of Sodom; and after he had there received the promise about the son who would be born to him, he went from there to Gerar.
Perhaps those three hosts of Abraham died and less godly heirs succeeded them, as is wont to happen, or he avoided a place so close to Sodom. But how much it cost to transfer his residence elsewhere Scripture does not indicate; it leaves this to the reflections of those of us who are maintaining a household.
Furthermore, during those twenty years Abraham undoubtedly converted many at Mamre. Meanwhile, however, the five neighboring cities situated in a very fertile region perished. For this is the way it usually happens: at first the world receives the Word with joy, but it soon loathes it again and in the end, as we see today, even abhors and hates it, since, of course, definite perils must be expected because of the Word, as Christ states in the parable of the rocky soil (Luke 8:6). It is natural, of course, for all human beings to desire eternal life; but they want it coupled with the advantages of this life. Yet Christs statement is well known (Matt. 16:24): "Let him who wants to follow Me take up his cross"; that is, those who want to be heirs of eternal life must bear and suffer many afflictions.
And here Abraham both teaches and comforts us in an outstanding manner by his example. He is the heir of the entire land of Canaan, for God has promised it to him. Yet he does not own one footbreadth of the entire land, wanders about with his people—now here, now elsewhere—and has no definite abode; and in accordance with his own example his sons and grandsons are exiled too and have no definite abodes.
But what is the purpose of this? Undoubtedly in order that we may learn that the saintly patriarch expected another kingdom and another possession than the one which was earthly and of this life. Therefore he remained a stranger in his own land—the land that God had promised him—doubtless in order to leave behind for the Pharisees the true understanding of Holy Scripture concerning the kingdom of God and concerning the main subject of the promise: that the land of Canaan is not the main subject of the promise.
Otherwise Abraham, who, with his descendants, lived as a stranger in the very Land of Promise, would not have attained the promise. Therefore we, too, must live in this life as strangers until we reach the true fatherland and a better life, which is eternal. But a later age, as the history of the Pharisees shows, forgot the eternal promises, clung solely to the possession of the land of Canaan, and considered the kingdom of Christ a physical kingdom.
But the prophets and other saints pondered those wanderings of Abraham more diligently and warned that one must look for another country and fatherland than this physical and transient one; otherwise his physical land would have been given to Abraham himself, to whom it was promised. But not even a footbreadth became his during his entire lifetime. He even bought a burial place for Sarah with his own money (Gen. 23:16). This the prophets saw, but our papistic moles do not see it. They say: "Abraham had a wife. Hence he was a plain layman. Hence there is nothing spiritual in the account of him. Everything is ordinary."
But the Letter to the Hebrews (11:8–10) is of a different opinion, for it relates these ordinary things to the Spirit Himself and declares that those ordinary deeds were done in faith. In faith he took a wife, and in faith he wandered about; that is, everywhere he sustained himself with the divine promises or the Word and looked for a resting place or abode other than an earthly one. Of this present one he made use as of food and drink.
Hence let us, too, learn to use this life as an inn or a lodging place for the night. If you understand Abraham's wandering in this manner, you will not say that it was something ordinary; for it is a work of faith, and of a very fervent and strong faith at that. But the ungodly do not see this, as is written (Is.
26:10): Let the ungodly be done away with "that he may not see the glory of God." Works that result from the Word and are done in faith are perfect in the eyes of God, no matter what the world thinks about them
—even if you should be merely a shepherd or an infant's nurse. But, as I have said, those moles see only those things that are showy. If you exhibit a monkey, an ugly and useless beast, in a public place, you will immediately find some who run up and admire it as a most beautiful beast. Thus the world admires strange and unusual works, but they have no understanding of faith. Besides, the works of God are always concealed under some lowly form. They do not shine in the world, but they do shine in the eyes of the heavenly Father. But let us now turn to the text.
- 154 From Hebron, Abraham proceeded toward the south and dwelt between Kadesh and Shur. Kadesh is on the border of the tribe of Judah toward the east, but Shur is in the tribe of Judah toward the west, near the mountainous regions that border on Egypt. Between these is situated ררְּג ָ, which means a "sojourn," for ֵּג ר is a "sojourner." Thus sojourner harmonizes with the name of a place. The guest is a sojourner, and the place has the name "sojourn," just as we use the term "hostelry." The purpose is to have you realize that even in that place Abraham was not a citizen but was a guest. Moreover, ררְּג ָ is a city of Palestine and almost the farthest toward the south. Furthermore, Palestine is not yet mentioned with any distinction.
Perhaps it was not yet a kingdom, and the individual cities were ruled by individual kings.
2. And Abraham said of Sarah his wife: She is my sister. And Abimelech, king of Gerar, sent and took Here a new danger overtakes the patriarch Abraham; but before we expound the account, you should be reminded of the historical facts, which serve in an excellent way to bring about a correct understanding of Scripture. At that time Shem, Shelah, Serug, and Terah were living. Shem had seen the original world before the Flood. But we should not think that the saintly men lived in idleness; they publicly maintained the worship of God and gave instruction to the people of their households concerning the will of God, His promises, His Law, etc. Undoubtedly the neighboring households saw and heard this, and because of this opportunity Gentiles also arrived at the knowledge of the true God and were saved, even though they had not been circumcised. Thus at that time there were many well-established churches in the world. Yet there happened what we, alas, experience today too: at that very time there existed the greatest licentiousness and very wicked men, as the example of the people of Sodom proves. Nevertheless, in the neighborhood they had Abraham as a most excellent teacher, through whose kindness they had been delivered from the wrongs and the yoke of foreign kings.
The same situation prevails in our time. Germany has never had more talented and more learned men.
But if you appraise the situation properly, there have never been more villainous men—men who by their eloquence, their knowledge of languages, and other gifts were able to give outstanding support to the church. These men hire out their service to tyrants and to the pope; they are the bitterest enemies of the church.4 But you see that the same thing happened at the time of so many holy fathers. Let us, therefore, bear the ingratitude, the hatred, and the blasphemy of the world, just as those saintly men did. The seed does not find fertile soft everywhere, the rocks are sterile, the thorns and thistles choke the grain, and Satan lies in wait for the smug. Therefore let it be enough for us that some hear and receive the Word with fruit in spite of all this. But now let us look at the account.
Because Abraham fears for his life, he invents a lie in that new lodging place and calls Sarah his sister.
Why does this happen? Evidently because God wants to teach us that even the saintliest fathers had human feelings and emotions, in order that we may not, as we are nevertheless commonly wont to do, think that they were stones or rocks—whom fears, suspicions, scruples, anger, and joys did not affect at all—and that they were like angels. But this is not the case; for no fear befalls an angel. Here, however, Abraham is full of apprehension and fears for his life. Hence Moses describes him as a human being, and he does this for our comfort.
Since Abraham has no definite word from heaven that his wife will be protected, he does what reason suggests and hopes that by such a lie he and his wife can be protected. The Holy Spirit does not always impel godly people; He lets them do some things in accordance with their own will and wish. When Elijah killed the prophets of Baal, he was impelled by the Spirit of God (1 Kings 18:40); yet later on, when
Jezebel's wrath has been reported to him, he fears for himself, withdraws into the desert, and in this way looks out for his life (1 Kings 19:1–4). This he does of his own free will, for he is not commanded by God to withdraw. His reason kept telling him that he would be safe if he hid in the desert. Thus he who was most resolute when he killed the prophets was trembling here in his danger and thought that he would not be safe anywhere in Israel. These facts were recorded to comfort us, who have no other thought about the saints than that they were blocks and logs without feeling.
Therefore Paul and Barnabas correctly say of themselves (Acts 14:15): "We are mortal men like you."
They are not afraid5 to say this to idolaters, because the saints are not always impelled by the prompting of the Holy Spirit. They have their desires and afflictions just as everybody else does. Therefore they, too, engage in ordinary pursuits: they sow, plow, build, etc. Reason and diligence are adequate for doing these
- 155 things; and although the ungodly, too, do similar things, nevertheless, in the case of the godly, these things are pleasing to God because of the faith in which the godly live. Therefore they do nothing out of the ordinary except by special impulse of the Holy Spirit and when commanded by a definite word; otherwise they continue in and live with normal sentiments and endeavors. They do not engage in extraordinary works, as the pope's saints do, who regard a change of garment, a change of place, living alone, and separation from the remaining mass as saintliness, and who meanwhile pay no attention to the fear of God and the love of God, as they strain out a gnat and swallow a camel (Matt. 23:24).6
Abraham was not of that sort. Although he was saintlier than all the monks who ever were, are, or will be, he was nevertheless apprehensive. He fears for his life when he comes to the unknown people of Gerar. Since the wickedness of the Sodomites was so great, he suspects that there is no fear of God in this place either. Similarly, Shem and his forefathers were heads of households; they had the Word, and they instructed the church. Let us, too, abide by what God has ordained. If God wants to do something extraordinary through you, he will call you and will point out opportunities. Avail yourself of them. If this does not happen, let everyone nevertheless rejoice that he is in a divine calling when he assumes and performs these ordinary duties of this life.
The papists flaunt their canons and the decrees of the fathers, even though these canons and decrees have no divine authority. Yet the papists adore them. Meanwhile they pay no attention to love, hope, and faith. Indeed, because they persecute the Word, they are the enemies of faith. Shun them, and follow in the footsteps of the saintly men, who did not shrink from being associated with ordinary people and had no regard for their own ease but submitted to the common hardships of this life and had wives and families whom they supported by their diligence and labor, just as all sensible heads of households are commonly wont to do, even among the heathen.
"But are these ordinary works?" you will ask. Nevertheless, they are commended by Holy Scripture, which bears witness that man was created for the duties of the household and of the state. Hence these ordinary works are God's order. What more glorious commendation are you asking for, or what clearer testimony? Hence when a maid milks the cows or a hired man hoes the field—provided that they are believers, namely, that they conclude that this kind of life is pleasing to God and was instituted by God— they serve God more than all the monks and nuns, who cannot be sure about their kind of life. Therefore set these accounts against the traditions and canons of men; for here there is the testimony of the Holy
Spirit, who says of His saints that they lived in the faith, the Word, and the confession but were like the rest of men in all other respects. Thus Paul says to the heathen (cf. Acts 14:15): "We are men just like you"; that is, we are similarly affected. We grieve when there is trouble, and we rejoice if our affairs prosper in accordance with our way of thinking.
I impress these facts frequently and gladly, and I know that this is not done without fruit. Evidently this false notion is so deeply fixed in the hearts of all men that we admire only what is rare, strange, and unnatural. Let us rather remain pupils of the Holy Spirit and of Scripture, and let us imitate the lives and the deeds of those whom Scripture praises and presents as examples. Let us not bother about the fact that in accordance with a special call Abraham was a warrior and killed four kings. He did this by a special command. When God wants you to do something of that sort, he will give you a command to that effect, not indeed from heaven through angels but through the constituted authority. If this does not happen, refrain from extraordinary deeds, and keep in mind Abraham in his calling as head of the household. Even if, as the papists maintain, you do works of the laity, these are nevertheless truly spiritual, because of faith and the Word. A monk cannot take such pride in his cowl and in his monastery, no matter if he has the canons of the fathers or the decrees of the pope in his favor. If the canons, together with their councils and decrees, have in them anything that is good, they are in agreement with Holy Scripture; but if they are not in agreement, we do not bother about them at all, but properly even shun and reject them as suspect.
Moreover, in harmony with the testimony of Scripture, we praise civil works; for God wanted us to bear the common hardships and misfortunes of human nature, and He tells us not to despair in them but to be confident that He will be with us. Indeed, He has provided us with natural reason, by means of which we are to exercise control over those civil works, lest we tempt God, who makes the earth subject to us. But let us now turn to the historical account.
The text states that King Abimelech seized Sarah. Here the question arises how it is likely that Sarah was seized because of her beauty—and at that not by some ordinary man but by the king himself—
- 156 although by this time she was an old woman full of years, since she evidently was seventy-five years old.
As a rule, physical beauty is not praised at that age. Therefore that generation must have been more vigorous and of a far stronger constitution than is the case today. Now the women who have reached approximately their fortieth year are no longer fit for childbirth. Septuagenarian Sarah is not only praised because of her beauty, but she still hopes to bear a child. Consequently at that time people were more moderate and, in my opinion, were also aided by a mild climate. Today we not only injure and weaken our bodies by gluttony, but we also contaminate the climate by our sins; that is, we provoke God, with the result that the inclemency of the weather is greater than it was in those times.
Then, too, God wanted His great blessing to be apparent among His own people, namely, that the youth of those who fear Him is renewed like the eagles (Ps. 103:5; Is. 40:31), and their godliness blossoms forth in their bodies, as Scripture bears witness concerning Moses, Joshua, Caleb, and others that they retained their youthful powers even at a rather advanced age. Of course, it is also universally true that a moderate way of life greatly assists nature. On the other hand, even the strongest bodies are mined by intemperance; and when they accumulate diseases, they hasten their death.
3. But God came to Abimelech in a dream by night and said to him: Behold, you are a dead man because of the woman you have taken; for she is a man's wife.
By this procedure, which he supposed would be a means of safety, Abraham exposes his wife to danger. And he did not sin by resorting to such a plan; for where there is no higher word to guide us, we are right in following our reason. But I am speaking about civil matters; for so far as spiritual matters are concerned, God has made everything abundantly clear in His Word. But outward and physical matters He has put under the control of reason, and, to state it simply, they have no need of the exhortations of the Holy Spirit. What they need is diligence, persistent effort, and care; otherwise we are tempting God.
So far as the account is concerned, King Abimelech is described as a godly king. Therefore he was undoubtedly one of the number of those who heard the patriarchs Shem, Shelah, and others. For it is significant that Moses states clearly that God considered him worthy of being spoken to. It was not an angel who came to him, the text says; it was God. Hence special note must be taken of this. You will say:
"Why, then, did Abraham fear such a godly man?" I think that this happened because of the horrible example of the five cities. For there he encountered such great human wickedness that according to God's own testimony not five righteous men were found in that entire region. "If, then," so he thought, "in this blessed land, which had the most distinguished patriarch Shem as a teacher in the neighborhood, there was so much ungodliness and crime, I shall find ungodly Sodomites, murderers and adulterers wherever I go."
I suppose that this fear arose as a result of such a thought; for our own misfortunes, as the Greeks elegantly express it, teach us that one learns by experience.7
Nor could a sensible person regard this reasoning with contempt. For if you saw lightning strike one or the other city where you had hoped to find well-established churches, what hope would you have concerning the others, which are notorious for adultery, usury, gluttony, luxury, deceits, frauds, etc., as nearly all the commercial centers throughout Germany are today? Thus by their sins the people of Sodom so troubled Abraham's saintly heart that he gave up hope concerning all other men. Experience led him8 to that way of thinking, and indeed without sin.
Therefore Abraham fears for his life, and not without reason, if we carefully consider the circumstances. The promise had been given to him that Sarah would give birth in this year, and the promise was clearer and surer because the name Isaac had been assigned to his son. After this joyful announcement there ensues the very grievous overthrow of the five cities, about which Abraham was so greatly concerned that he interceded for them with God. But he met with refusal on the ground that the wickedness of those people was so great that not five righteous men were found among them. Thereafter misfortune befell the family. For Lot was Sarah's brother; and first his wife is taken from him, and then he commits incest because of the foolishness of his daughters. No wonder these many great evils, which occurred within one year, broke the heart of the saintly man so that he supposed that nothing was safe anywhere! Those who do not take note of these circumstances do not understand the account. For this reason they even read it with contempt. To me indeed it seems remarkable that in such great sorrow
Abraham was able to beget a child.
But these facts serve to teach us how God is wont to train his saints. Because Abraham had a wife from whom he begot a son, the monks think that he led a sensual life; but they do not see the manifold and - 157 most grievous trials and dangers which befell him during this one year. For they are unacquainted with the spiritual conflicts by which God continually trains the faith of the saints.
In the papacy there is a book containing the legends or accounts of the saints.9 I hate it intensely, solely for the reason that it tells of revolting forms of worship and silly miracles performed by idle people. These legends and accounts actually accomplish only one thing: they increase contempt of the government and of the household, yes, even almost of the church itself. Therefore such tales should be shunned and utterly rejected, for the chief thing of Christian doctrine is faith. About this the entire book does not mention a single word anywhere. It is occupied solely with praising monasticism and monkish works, which are altogether at variance with the customary ways of people.
Similarly, the papists today bestow exaggerated praise on the originators of monasticism and say that they were saintly men. But what concern is this of ours? We are not debating whether Augustine and others were saintly. But if there is to be a discussion about saintliness in general, is not Paul saintlier?
Indeed, is not Christ saintlier? Why, then, do we not follow these? Why do we not embrace their canons or doctrine, since we are sure that if we hear and follow Christ, we are pleasing God?
This saintliness should be enough for us. We should seek no other saintliness through extraordinary works outside our calling. The Carthusians eat no meat throughout their entire life. Why? A saintly man has so decreed. But is it sufficient to give this answer? How much more correctly the very wise man
Augustine answered! Above others he had the illumination which caused him to say that he reads the writings of the earlier fathers in such a way that he does not believe them—no matter how great their influence may be because of their saintliness and learning—unless they are in agreement with the Scripture.10 Both saintliness and learning are splendid and very high distinctions; but they are not sufficient for faith, which must rely on the Word of God alone. This statement of Augustine sets forth a very fine judgment against all human traditions. If you adopt it, you will say: "No matter how great the influence of the pope may be because of his erudition, instruction, saintliness, wealth, and power, let him go where he wants with his sanctimony, instruction, and the rest of his gifts; we shall not listen to him unless he produces Holy Scripture."
We need this caution, for our gentlemen jurists are not yet ceasing to praise their silly and ungodly canons and to protect and defend the authority of the popes.
But I return to Abraham. You see him described as walking in faith, performing many good works, and enduring many misfortunes. Let us follow him and other patriarchs like him, for we have better examples than those which the pope sets before his people in his legends. And those very fathers whom the papists praise observed their traditions in genuine freedom and bade them be observed in the same way. But the pope does not do this; he fastens halters on consciences and makes the traditions binding. For the laws which he commands to be observed, he commands to be observed under penalty of damnation.
But the devil should speak in this manner, not a bishop. Therefore Paul is right when he calls the pope a son of sin and perdition (2 Thess. 2:3) who gives rise to nothing but sin and perdition. For this reason the pope should be driven out of the church, which Christ wanted to be free, as Paul says (2 Cor. 1:24): "We do not lord it over your faith." Paul did not want the church to be subject to the tyranny of teachers, for he recognizes only one teacher, Christ, whom he serves in true humility.
Though Abraham was plagued and tempted in so many different ways during this year, eventually he also found solace; for his wife is returned to him by the king, he is received into the friendship of the king, and generous hospitality is offered him. About the lie we have spoken above, when we dealt with a similar account; for when Abraham was in Egypt ten years before this, he experienced the same thing that happened to him here in Gerar.11
But in the schools they debate about three kinds of lies: the jocular, the obliging, and the injurious or infamous lie. Actually, however, there is only one kind of lie, namely, that which harms one's neighbor in his soul, as the lie of Satan, in his body, or in his possessions and reputation. For the jocular lie—when we fabricate something—serves to instruct the youth, as when short fables are told to them and when they are frightened by fictitious characters, as on the stage.
Similarly, the so-called obliging lie is also invented for the advantage of one's neighbor. Thus in Luke (24:28) Christ pretended that He would go farther. Saul's daughter asserts that David is lying in bed (1
Sam. 19:11–17). This is the kind of lie we are now discussing. Sarah pretends to be a sister and not a wife.
But because Abimelech believes that she is a sister and brings her to his house—even though he sins in - 158 ignorance—God nevertheless punishes him, though not to the point of damnation; He does so in mercy.
Moreover, this is sure proof that Abimelech was a saintly man, since God speaks with him and earnestly admonishes him not to sin so imprudently.
All this serves to commend to us the patriarch Abraham, whose faith wrestled bravely in this peril. For it was no slight adversity or one to be esteemed lightly that his wife was taken from him, and by the king himself at that, and at the time when a seed had been promised to him. The Lord, you see, had designated the very time. "In this year," He said, "Sarah will bear your son Isaac." While Abraham is living in this hope, he loses his wife. He does not know when the Lord will restore her to him, yet he concludes in firm faith that God's promise will not be without effect. Hence his heart was troubled in various ways when he regarded the conduct and examples of the world, and he was compelled to have doubts about the outcome.
For it is well known what tyrants are wont to do; they frown on any opposition to their desires. The very fact that Abraham's wife was taken from him when he arrived strengthened his conviction—at which he had already previously arrived—that among these people there was no fear of God.
But just as Abraham's heart indulged in these thoughts and was despondent and discouraged, so, on the other hand, as often as he thought of God and of His promise, he gained the sure hope that Sarah would be restored to him unharmed. In this way he overcame the thoughts of the flesh by faith; he adduced the Word against them and added a fervent prayer. And when God is called upon, He is soon at hand and does not abandon His own in dangers. For it is impossible for one who believes in His promise to be forsaken. God would rather break asunder the heavens than disregard believers.
I have no doubt that David had this passage in mind when he thanked God in Ps. 107:6–7 for the help that was shown in the time of trouble. "Then they cried to the Lord," he says, "in their trouble, and He delivered them from their distress; He led them by a straight way till they reached a city to dwell in."
Learn, therefore, from this passage what a great thing faith is and how pleasing a sacrifice a believing heart is to God. When Abraham has been left in the lurch by his own counsel, he is saved by the promise.
Hence if we, too, are living in dangers—as is utterly inevitable, provided that we want to be true Christians—let us trust in the Lord's help, which the promise makes certain for us in accordance with the declaration (Ps. 50:15): "Call upon Me in the day of trouble; I will deliver you."
Many difficulties are put in the way of those to whom the government of the state has been entrusted.
Therefore most of them neglect their duty and are afraid of incurring displeasure. But all fear should be put aside, and what the Word commands should be done in faith. For if an officer of the state is unwilling to punish a murderer or an adulterer because that murderer or adulterer inspires fear by reason of his power and wealth, and is able to harm the state, such an officer acts contrary to his duty and the will of God. He should rather be mindful of the promise, which says (Rom. 13:1–2): "All power is from God, and he who resists the power resists God." In accordance with this promise, he should proceed with the punishment of the wicked. But if hatred or enmity results, he should commend himself and his welfare to the Lord in faith; then he will feel that he is being defended by God. He who does not have this faith will connive at public crimes and so violate God's command and therefore bear His punishments.
Moreover, the works of a faithful officer of the state are far superior to those of the hermit Antony and of the others, who indeed can also be saints but are among the minor ones. Like women, they are afraid and shun dangers. But the bishop who remains among his fellow citizens without fear awaits the sword of the tyrant, as Cyprian did.12 Similarly, a faithful ruler, like Constantine and Theodosius, and faithful heads of households, each in his own station, are exposed to countless dangers; but because they are sure of their calling, they call upon God and so are delivered by faith.
These conflicts prepare the saints and thus keep them from being soft like the hermits, who endure nothing except what they bring upon themselves. The tyranny of rulers, who were scattering the churches everywhere, can excuse the hermits, Antony and others, who for this reason should be given a place among the saints, but as weak and fearful ones. But in one year Ambrose lives a saintlier life and does more good works than Hilarion in all his seventy years. Ambrose lived in the ordinary manner, and he lived unmarried, not because of some compulsion but voluntarily, just as marriage is a voluntary matter. In addition, he taught publicly. Privately he comforted some and reproved others whenever he had the opportunity to do so, and he was most zealous in the defense of the church. Even though these works are considered insignificant, they nevertheless excel all the works and worship of all the monks.
- 159 Therefore it is important to have a position of authority in the household, in the state, or in the church; for these are the orders that were instituted by God.13 Hence those who live in them, even though they will not be free from dangers, should nevertheless—because they have the command concerning prayer—hold fast to the certain hope of help.
If you want to know something about the life of Christians or about the legends of the saints, no matter what they are, I shall tell you in a few words. If you are a Christian, no matter in what order you are, God will trouble you in various ways through the devil, the world, and the flesh; and He will do so in this ordinary life, which is without any special outward show. Therefore faith and prayer should be conspicuous throughout the entire life of Christians. Everywhere in the account of Abraham you see an example of this. There is danger that his wife is being taken from him. But even though he cannot shut grief out of his heart, he does not utterly despair but calls upon God and believes that God will bring help.
And as he believes, so it happens. "He rebuked great kings on their account," says Ps. 105:14. So Abimelech, too, is rebuked on account of Abraham.
"God came to him," says Moses. What he means is that God came with terror and not as He is in the habit of doing when He takes on the usual appearance of a human being, a dove, or a lamb. But He does this in order to show that He is concerned about Abraham. About the three kinds of prophecy we have spoken above, namely, prophecy per se, visions, and dreams.14 So far as dreams are concerned, there is the well-known rule that such revelations must be scrutinized with respect to their relation to the Word and to faith. If they are not in harmony with the Word or destroy faith, they are of Satan.
In the Hebrew our translation into Latin—iuncta marito, "joined to a husband"—is לעַבת ַַּּלַעְּב ֻ, that is, "married to a husband." Now the word לעַבַַּּ is familiar, for it denotes a husband. Furthermore, by this name people designated definite idols and boasted that these idols were united with God as a bride is united with the bridegroom. Hence Hosea (2:17) states: "I will remove the names of the יםלִעְּב ָָ from her mouth"; that is, they will no longer have a multitude of gods or idols; they will have Me alone as their true
God, whom they will accept in true faith, just as I shall accept them in true love.
In this manner the word is employed in this passage too. Sarah is married to a husband; that is: "You are doing wrong by loving a woman who has her own husband, by whom she is loved and whom she loves in turn; therefore keep away from her, and return her to her husband." This is such a forceful preaching of the Law that unless God had preserved the king, he would have died immediately from grief and fear. But he buoys himself up by faith and concludes that God is just. Thus he asserts his innocence.
4. Now Abimelech had not approached her; so he said: Lord, wilt Thou slay an innocent people?
5. Did he not himself say to me: She is my sister? And she herself said: He is my brother. In the integrity of my heart and the innocence of my hands I have done this.
God comforts Abraham in a twofold manner: first, by seeing to it that his wife is restored to him; secondly, by showing him that the citizens in Gerar were not as wicked as those in Sodom. There they did not keep away even from men; but here the king, after he has been warned by God that Sarah was a married woman, keeps away from her. And praise is properly bestowed on his moderation and chastity because he did not immediately yield to a mad impulse of lust, arrange a wedding, and attack his guests, as the people of Sodom did; but at his home he was honorable in his treatment of the woman he had taken.
As soon as he learned that she was married, he released her. Hence he was one of the saintly kings who undoubtedly ruled his people in a godly manner, just as the little verse declares: "The entire country conforms to the kings example."15 It was an extraordinary comfort for Abraham to find such a king even among the uncircumcised. For this thought or trial disturbed him greatly, that prompted by the example of the people of Sodom, he had been forced to conclude that the entire world was corrupt and without fear of God. By so clear an example this thought is driven out of him, with the result that where his fear is greatest, there he finds people who are most blameless and truly saintly.
Moreover, this passage also serves to praise marriage, which, as we know, was not only originated by God but, as we learn and see here, is protected by God, just as the Sixth Commandment not only forbids acts of adultery and lust but is also a barrier and safeguard for marriage, lest it be dishonored.
The prayer with which Abimelech excuses himself before God deserves our careful examination. He does not despair at once because of that awful preaching of the Law which he hears from the Lord: "You will surely die"; but first he asserts his innocence. Furthermore, he has firm hope in God's justice, that is,
- 160 in His compassion. For God's justice is not, as they have taught in the schools, the severity, sternness, or violent anger with which God condemns; it is the justice through which He has mercy on the humble as He protects them against unjust violence and punishes the guilty.16 For both are just: punishing the evildoers and protecting the innocent. He who knows that God is just in this way will readily withstand terrors and will find a place of rest. But what Abimelech states in this passage is also required, namely, that he have a pure heart and innocent hands. This means that it is necessary to have a good conscience.
But since those who yield to sin and to the flesh cannot have a good conscience, they must, if they are to be converted, first be frightened, and not slightly at that, but in such a way that they do not know where to turn, as we see in Peter and in David. Since they are conscious of their guilt, they do not excuse themselves; but when they acknowledge their sin, they are wretchedly perplexed and humbled. Yet they eventually lay hold of mercy and thus are reconciled through faith, which accepts the Mediator.
But why does Abimelech, when he alone is addressed, involve the entire nation in his answer? He does not say: "Wilt Thou kill me a just man?" but: "Wilt Thou kill a just nation?" A possible answer is that he had a large household establishment, that Sarah had been brought to him by others, and that in this way not only the king but also the people had sinned.
But it is more in accord with the truth to say that the saintly king involved the whole nation because he had a good knowledge of sacred matters. Accordingly, he concluded on the basis of examples and experience that an entire people is often punished because of an ungodly king, just as God also blesses an entire kingdom because of a saintly ruler. Thus He granted prosperity to all Syria on account of Naaman, but because of David's sin he smote the entire nation of Israel. These facts even the heathen learned from experience, just as there are the lines of Hesiod to the effect that often an entire city is punished because of the sin of one person.17 And Horace speaks the truth when he says: "Whatever folly the kings commit, the Achaeans are punished."18
Furthermore, the fact that Abimelech mentions not only his own person but the entire people gave emphasis to his prayer for pardon. Then it is also true that there is no greater misfortune for kingdoms than the decease of pious and saintly rulers.
But it is not enough for the king to assert his own innocence; he also relates the circumstances and passes the guilt on to others. He says: "Without anyone compelling him, Abraham declared of his own free will that this woman was his sister; indeed, when she her-self was asked, she corroborated the statement that she was his sister and not his wife. Why did they lie? For if I had known how matters stood,
I would never had made this attempt."
What shall we answer here? Abraham and Sarah are accused by the saintly king. Hence either the king is lying or Abraham and Sarah committed a sin. My answer is: The saints, however great, should not always be excused when they sin; for although Abraham is full of faith, nevertheless in this instance he fell through weakness and feared for himself. You will say: "But he had a reason, for he was distressed to such an extent by that wretched downfall of the people of Sodom that he was forced to fear when there was safety." Even if this cause of fear could not be regarded lightly or excluded, it nevertheless does not entirely excuse Abraham.
In the first place, this fear was a sin; and, as usually happens, this sin results in the other one. He lies, and he instructs his wife to lie. But in the saints these sins are venial. John states ( 1 John 1:8): "If we say that we have no sin, the truth is not in us"; and we have the article of the Creed: "I believe in the forgiveness of sins." Therefore we shall not excuse Abraham entirely but shall include him, too, in the sinful mass, yet in a one which, although it is not ungodly, nevertheless has in it the remnants of sin. This is also proved by the fact that God Himself does not excuse Abraham but accepts the kings excuse.
The saints daily commit many such sins; for they, too, are carried away by occasions. But these sins differ from the sins of the ungodly, which deny the faith and militate against the acknowledged truth.
Abraham is not that kind of man. Yet he feels the law of his members (Rom. 7:23), which sometimes tears him away from the right way, namely, when he is not excited by fervent faith, when the days are evil and times of tribulation are at hand, just as we, too, daily experience in ourselves.
Therefore you must note that the saints should not always be excused from all sins; for the conclusion that they, too, had bodies or flesh and felt their passions, which original sin left even in such as were reborn in faith, serves to comfort us.
- 161 But here another question turns up. Why does God allow such sins to be committed by His own? Why does He permit His own to stumble in this way? The most appropriate answer to this question is given on the basis of the outcome. God permits it to happen this way in order that He may have the opportunity to achieve many good results. The saints do not fall in order to perish; they fall in order that God may bestow rich blessings on them by heaping greater benefits on them, as is written (Rom. 8:28): "We know that all things work together for good for the saints," and a gloss to this passage adds: "Even their very failings."
No one can have any doubt that God sends tribulation and misfortune to the end that they may benefit us; for Paul's statement is well known (2 Tim. 2:12): "If we suffer with Him, we shall also reign with Him." Yes, God even makes up for our misfortunes.
The sons of Israel sell their brother Joseph. He is led away to Egypt as a slave, and there a new misfortune is contrived for him by an adulterous woman; but in the end he is acquitted with honor and is right in telling his brothers (Gen. 50:20): "You meant evil against me, but God meant it for good."
But, as I have said above, not only the passive evils that are inflicted on us result in good, but also the active ones, that is, the evils which we ourselves do. "How can this be?" you say. Because when a godly person is aware of his fall, he becomes ashamed and is perturbed. Thus his fall leads first to humility and then also to fervent prayer. It is for this reason that Solomon says (Prov. 24:16): "A righteous man falls seven times in a day and rises again." For they do not persist in their sins; they groan and grieve.
Moreover, the evil which remains in our flesh is like a spur which urges us on, with the result that we are angry with ourselves, condemn ourselves, and cry out with Paul (Rom. 7:24): "Wretched man that I am!
Who will deliver me from the body of this sin?" Lord, take away and crucify our flesh! Thus faith grows by reason of our failings, the seeds of which remain in our flesh.
Therefore God leads His saints in a wonderful manner, as the psalm (4:3) states. "With the pure Thou dost show Thyself pure; and with the crooked Thou dost show Thyself perverse" (Ps. 18:26). But these statements should not be understood as though we maintained that a failing is something good. For a failing remains some, thing intrinsically evil; but in the case of the saints it becomes the occasion for something good, according to the statement (Ps. 18:25): "With the blameless man Thou dost show Thyself blameless." Whatever the saints do is sanctified; that is, even if those fall who are saintly or justified or believe and fear God, their faith is nevertheless disciplined and increased. To this extent God is wonderful in His saints.
Thus Abraham, who has a fervent faith, is tried to such an extent that he fears for his life and by his lying causes his wife to be taken from him. This is a failing, but what benefit results from this fall? Clearly this: His faith and prayer are kindled anew, and his wife is returned to him. Furthermore, the godly king associates with Abraham so closely that because of this opportunity Abimelech becomes more enlightened, arrives at a more perfect knowledge of God, and is helped by Abraham's prayers. And King
Abimelech experiences death and punishment, not indeed for his destruction, as it seems, but in order that God may have the opportunity to perfect him and to include him in the church of Abraham.
These are God's wonderful works in the saints, that is, in the believers. They are not ungodly, and they do not continue in their sins. Yet they often fall through weakness; but their fall results in something good for them, because they are saintly.
On the other hand, the psalm (18:26) states: "With the crooked Thou dost show Thyself perverse"; for their merits or good works (we may use this term) work together for them for evil because they misuse
God's noblest gifts—their intellect, eloquence, erudition, physical strength, beauty, etc.—against God and gradually become hardened, are blinded in their ungodliness, and eventually become so proud that to themselves they appear to be gods above the rest. This perversion of their gifts is clearly observable.
It has happened to me, too, that I often stumbled and ventured upon many very foolish measures.
Therefore God, who controls all things, did not grant success. Then I was abashed. I began to hate myself and to be angry with myself. Moreover, since I had been humbled, I was then all the more zealously on my guard, lest I be deceived by the plans of the flesh; and I clung more carefully to the Word. But I thanked God for having so wonderfully changed my plan and for having granted another outcome, one that was far better than I had intended. It happened this way when we were at Smalcald. We declined to take part in the pope's council; but it would have been far better not to have declined if only the council had been held under fair terms.19
- 162 Thus it happens in our entire life that we do, plan, and say many things in a faulty way. But God uses these faults to humble His saints. He turns our faults to better account. Perhaps He would not have done this if we did not have these failings.
These are theological matters which we do not tell to the canonists and sophists, who studiously distort and jeer at such ideas of ours. We tell them to the saints. Even though they do not indulge the flesh, they are burdened with sin, not because of wickedness but through weakness. When they are faint, they should not despair; then they should consider God's plan. He exalts His saints, as the psalm (4:3) states; that is,
He guides them with a wonderful plan, just as it is very wonderful that He lets His saints fall in order to humble them, to kindle their faith and prayer, and to keep smugness away. For the statement (Rom. 8:28) is true: "For the elect all things work together for good." And Ps. 18:25 says: "With the blameless man
Thou dost show Thyself blameless."
Thus Abraham falls into a sin here, but it becomes an opportunity for converting the king and the kingdom. This is indeed a marvelous work of God, who leads and guides His saints in a wonderful manner to keep them in the saintliness of fear and in the confidence of faith. This faith would utterly collapse if that weakness did not remain in the saints, for the abundance of the gifts of grace would make them arrogant.
We see this in the ungodly, who turn their good things into evils and make them cause evils for themselves; for they glory in their gifts, do not give thanks to God, and do not relieve the want of the brethren but think that they are gods and lords of others. Thus, just as for the saints all things turn out for good, so for the ungodly all things turn out for evil.
Furthermore, you should note here, too, that God is no antinomian;20 for He begins His opportunity with the Law, but later, after He has allowed Abimelech's innocence, He absolves and comforts him, and also blesses him in various ways. This is the divine and proper procedure. Abraham and Sarah get into dangers because of their sin, but these dangers cause something that is good; for in this way the king associates himself with the house and the church of Abraham.
6. Then God said to him in the dream: Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against Me; therefore I did not let you touch her.
7. Now then restore the man's wife; for he is a prophet, and he will pray for you, and you shall live. But if you do not restore her, know that you shaft surely die, you and all that are yours.
This is a very delightful address. In His own words God absolves Abimelech of all sin. "I know," He says, "that your heart is pure"; that is, "I know that you truly fear Me and that you are not going to do anything against My will out of wickedness. For this reason I have also kept you from sinning. Moreover, when I rebuked you rather severely in the beginning, I did so for the sake of the outcome, namely, that Abraham might receive comfort and you might come to a fuller knowledge of God by associating with the house of Abraham. Thus My hand has been with you to keep you from sinning against Me."
These are words of extraordinary grace, as though God were saying: "I am your Protector and Keeper.
Not only shall you suffer no harm to your body and your property; but, more than this, you shall suffer no harm to your soul. At first it seemed to you that I was angry with you. In reality, however, I am angry with you in this way in order that I may not be compelled to be angry. Thus I Myself am holding My anger in check in order that you may be without sin, that Abraham may have comfort, and that your whole kingdom may be converted." What more pleasing image of God can one imagine?
Therefore the Jews are stupid asses when at this point they invent the fiction that the godly king was so stricken in his body that he could not touch Sarah.21 In this passage, however, you hear something different, namely, that God is not afflicting the body but is keeping the heart of the king chaste. For the body can be afflicted, and in spite of this the heart meanwhile burns with lust. Therefore one should take note of this passage, which points out that God is the Protector of His saints and keeps them from sinning.
It is an extraordinary sign of mercy and grace that God speaks at such length with Abimelech in his dreams, just as, on the other hand, it is a sure sign of anger when He keeps silence. Yes, even if God speaks and rebukes in anger, His grace is nevertheless there; for it is impossible for men not to be improved and not to become more pious because of the Word. For God is not an idle talker.
Whatever He says is important and profitable. Abimelech knew Abraham as an exile and stranger; but from God's address he learns that he is a prophet of God, that is, a distinguished servant of God, than
- 163 whom the world has nothing more sublime, since he was commanded by God to teach the world about God and through the preaching of the Word to gather a church for God in the world.
At that time Shem, Shelab, and other patriarchs were still living, but it was Abraham alone whose house God had chosen to be the church and to whom He had given the promise that through his Seed all the families of the earth would be blessed. Hence it is God's voice which declares that he is the high priest in whose house would surely be found the Word of God, forgiveness of sins, and eternal life.
Accordingly, we can imagine how great Abraham's standing with this king was from now on, for Abimelech hears God Himself call Abraham a prophet. Therefore the Icing received him most courteously and heard from him heavenly wisdom about the Son of God, who would be born from Abraham's house and would redeem the human race, and thus, after removing the curse, would bring everlasting blessing.
Thus Abraham is appointed bishop and teacher by God's voice; but the king, together with his citizens, is a pupil and hearer. Moreover, God blesses that place by letting Isaac be begotten and born there; and the Holy Spirit—but not circumcision—is given to the Gentiles, although those Gentiles, who had been taught by the Word, knew and believed that there is no other God than the One who would be born from Abraham's circumcised people.
These, of course, are the great benefits that result from the true doctrine: God's glory, fulfillment of the Decalog, and redemption from death and hell. Therefore the godly understand why Moses recorded these facts, namely, to confirm the promise of faith that the Gentiles also belong to the church of Abraham, even though they have not been circumcised. Accordingly, these changes continue in the world: the unrepentant people of Sodom fall to their destruction, but Gerar is converted. Thus today some become obdurate and utterly blind. On the other hand, some believe the Word and are enlightened by it.
Because God says that Abraham will pray for the king, you see how beautifully Scripture is everywhere in agreement; for everywhere it places the Spirit of grace and of supplication side by side.
Thus Abraham is a prophet in order that he may teach the knowledge of God in the world. At the same time he is a priest in order that he may pray not only for himself but for his church, yes, even for the Gentiles who associate themselves with it. For God says: "He will pray for you." With this statement He calls the king and his people to the church of Abraham, and the Gentile, like a wild olive tree, partakes of the rich sap of the olive tree and is grafted on it (Rom. 11:17). Abraham, however, is thus praised by God as a very great teacher and as one who prays or petitions with very great power.
But you will ask: "Why does not God do such things without Abraham? What need is there for such a long address?" My answer is: "God honors the man who honors Him; and because Abraham confesses
God, God, in turn, confesses him, honors him with a most noble testimony, and places under him the king and the entire kingdom, in order that they may become his pupils."
Concerning prayer we have stated rather often that even though God is ready to give us everything we need, He has made it necessary for us to pray, in accordance with the statement (John 16:24): "Ask, and you will receive." But we should pray not only for our own sakes but also to offer to God the worship that is due Him. For he who prays confesses that God is gracious, merciful, and forgiving. Therefore just as the Word must always be taught and emphasized in the church, so prayer must always be practiced, in order that grace may abound, that the incipient gifts may grow in us, and that the glory of God may be increased everywhere.
But why does God repeat the threat at the end? Evidently because the obdurate continually relapse into sin. Thus even though Pharaoh has been admonished so many times, he by no means relaxes his tyranny.
And Saul often defends David and accuses himself, yet he reverts to his natural disposition and attempts to destroy David. Similarly, the rocky soil receives the seed, but it produces no fruit. "Do not be such a one," says God to Abimelech, "or you will surely die." Even though many beware of outward offenses, they nevertheless eventually become smug. It is the wicked doctrine of the sophists that a single spark of love is sufficient for eternal life.22 They do not know that the Word must be emphasized by hearing it daily and that prayer must constantly be urged if we want to remain in grace. Consequently, this repeated threat serves to encourage the king to abide in the grace which has been bestowed on him, for it threatens him with death if he sins. But those who are smug destroy themselves.
8. So Abimelech rose early in the morning and called all his servants, and told them all these things; and the men were very much afraid.
- 164 These words should be carefully noted, for they present a very fine example of repentance. Abimelech does not put off from day to day making amends for his deed, as we procrastinators are in the habit of doing. When we are moved by some pious emotion, we promise to make amends at a future time. In his dreams Abimelech hears the sermon about bewaring of sin. Therefore as soon as day breaks, he at once assembles his entire court and explains what has occurred. Next he calls Abraham also and returns his wife to him. Thus he who was a king now becomes a bishop of his kingdom and spreads the fear and knowledge of God among his own people also, in order that they, too, may fear God and have respect for the Word.
It is a most excellent gift of God when a king becomes a teacher, that is, when a godly officer of the state makes religion the object of his earnest concern. Abimelech knew God even before Abraham's arrival and had ruled his people in a godly fashion, but that knowledge of God was of a more general nature. Now, when he happens to hear Abraham, he learns to look at God more closely, as it were, since he knows that Abraham will be the father of the Blessed Seed. This knowledge of God Abimelech spreads among his subjects.
Today many say that they would embrace the Gospel if the kings themselves were to preach it, but that sensible people are repelled because most preachers are so wretched, poor, despised, and downright plebeian. But those who say this are lying, for the ungodly always disregard and despise the Word, whether angels teach it from heaven or kings teach it in the world.
For what do they miss in us? Did not our most illustrious prince of sacred memory, John, Elector of Saxony, teach the Gospel of Jesus Christ in the year 1530 through his frank confession at the Diet of Augsburg in the presence of Emperor Charles and all the imperial estates, and not he alone but with him and after him many others?23
Therefore this subterfuge is empty and deceptive. For if God were to send angels from heaven, as He sent them to Sodom, the ungodly would still not believe. Away with the devilish rhetoric of those who bring up the lowliness of the teachers as an excuse and look for distinguished, brilliant, and powerful preachers, as the Jews say John 7:48–49: "Does anyone of the rulers and the Pharisees believe on Him?
Verily, this people, which does not know the Law, is accursed."
But these devilish subterfuges with which the ungodly adorn their obstinacy will collapse, and God will punish such outstanding contempt of the Word. Of what benefit was it that the angels came to Sodom and that Lot was a person who led a blameless life and with whom his fellow citizens could find no fault?
But there are some who uphold their contempt of the Gospel under another pretext. They say: "What good has resulted from it?" With this battering-ram, so to speak, they are trying to knock down our entire doctrine. But the hearts of the godly must be fortified against these offensive statements. Why do they not listen to Paul, who says (1 Cor. 1:26) that not many noble, not many wise men, have been called? But when he says "not many," the fact remains that there are nevertheless some. Thus at Abraham's time not many kings embraced the true doctrine. Yet Abimelech embraces it and becomes a teacher of his church.
Thus at the Diet of Augsburg there were many princes who detested our doctrine; yet there was also John, Elector of Saxony, of sacred memory, who confessed Christ with great courage before the entire world.
But if you ask what good has resulted from our doctrine, tell me what good resulted from Lot's preaching in Sodom. Surely this, that they were consumed by fire from heaven after they had heard the Word without fruit and in vain. Such a punishment will also overtake our despisers in due time, and we see that they are becoming blinder and more irrational from day to day. This is the beginning of their downfall. But you should take note of these facts in order to overcome the dialectic with which Satan blinds the eyes and hearts of many.
The attitude of the whole world is expressed in the familiar German proverb: "If you were to carry someone on your back as far as Rome and were to set him down roughly, all thanks would be lost." Our doctrine frees all nations from the torture and tyranny of Satan, from sin, from eternal death, from the countless monstrosities of the pope, and from the notoriously heavy burden of conscience. But the thankless world is not aware of these countless kindnesses of God. If any slight trouble occurs, if some either seize the property of the church or talk or live with a little less self-restraint, they exaggerate this fact endlessly. Such men are not pupils of the doctrine but are merely looking for the bad things they
- 165 observe in those who profess the Gospel and for what seem to be faults. Upon these things they seize in order to revile our doctrine with a view to suppressing it.
But why is not Abraham's ministry also blamed for the destruction of Sodom that followed upon it? If the people of Sodom had survived, they would undoubtedly have placed all the blame on him, because he had been too close a neighbor to them; for they had long since forgotten that they had been delivered through his kindness. Such is the way of the world.
But by "world" I mean not only people of the lowest station but also the best, who stand out because of their wisdom and ability. They are the main ones. Because of a slight adversity they forget all the very great blessings bestowed on them, pass judgment on the doctrine of the Gospel, and begin to hate it.
Alas, we too, who have the Word and boast of it, easily forget the other blessings of God when we have been distressed by insignificant troubles. God has given me a healthy body until my fiftieth year;24
He has given me a wife and children, and, above all, a fairly extensive knowledge of His Word. Now, when either dysentery or a stone plagues me at times, this one evil drives away the remembrance of all the other good things.
Thus God gives to the world the sun, rain, and other advantages; but if a plague or a famine occurs once within ten or twelve years, an outcry and complaint arises, and immediately the blessing of the former years vanishes. But it is a heavy cross to live amid such great wickedness of people who esteem the blessings of God lightly.
We should do the opposite and bear patiently the rather light and few troubles in comparison with the vast sea of blessings with which God daily overwhelms us. For when all our troubles have been brought together in one heap, what are they in comparison with this one gift, that God has revealed His Word to us? Accordingly, those who disregard the boundless blessings of the doctrine because of some inconveniences—do they not work great harm?
How much more correct Paul is when he says (2 Cor. 4:17–18) that our afflictions are temporary and light, but that the glory with which God will make up for them will have measureless significance for those who look at what is invisible, not at what is visible!
But Paul is preaching this in vain, for the world does not believe. It is wholly occupied with what is visible; it pays no attention to what is invisible and regards it as worthless. The merciful Father has given
His Son, who died for our sins. He, in turn, demands of us that we confess His name before the world and also lose our life for His name's sake; and He promises that eternal rest and boundless glory will follow upon this small cross. What can be more delightful than this promise, which promises so sure a deliverance from eternal death? Besides, it is the nature of our life that eventually we must die. Why, then, do we not rather die for the sake of Christ's name?
But our nature does not permit a proper comparison between the greatness of our blessings and the smallness of our troubles. In accordance with its way, the flesh always obscures the greatness of the blessings, which are infinite, with the troubles, which are finite to the highest degree.
Therefore let the list of God's blessings, physical as well as spiritual, be constantly in view, and we shall see that where there is a drop of evil, there is an ocean of God's benefits on which we should expatiate with divine rhetoric, as Paul does in an excellent manner; for with a single word he exhausts all the perils and inconveniences about which the world can complain.
The lot of those to whom God has entrusted the ministry of the Word is uncertain: They are driven out of their homes, are slain, and are burned. You will say: "Are these not evils?" Paul's answer is: "They certainly are, but they are light and momentary. Moreover, they result in an eternal and boundless advantage" (cf. 2 Cor. 4:17).
Paul sees and believes this. The world, however, neither sees nor believes it but is entirely occupied with the present things. Therefore, as the German proverb states: "If you carry it on your shoulders as far as Home and set it down rather roughly, all thanks is lost."25 The world wants to feel no cross, no slight inconvenience, and no straw of evil, although it itself is full of beams and is vexatious and burdensome, especially for the church.
Therefore let us who are Christians overcome and make light of those monstrous fictions of the devil, and, on the other hand, let us place great stress on the benefits of God. For all our afflictions are really very small, and it is a minute little cross which we are bearing if we compare it with the benefits which - 166 have accrued to us from the creation, redemption, and sanctification and which will be more manifest in the life to come (Rom. 8:18).
But let us return to the account. The disaster of the people of Sodom which the patriarch Abraham was compelled to witness was great. Therefore God comforts him with another example, which is not sad but is most gladsome and delightful, namely, that the heathen king Abimelech becomes a bishop and teaches the Word of God at his court. The text says: "He called all his servants." And this preaching was not in vain. For Moses adds: "And they were very much afraid."
Accordingly, this is a very fine contrast. Abraham had delivered the people of Sodom and the neighboring cities, and he had not only bestowed this physical benefit on them but had also given instruction about the true knowledge and worship of God. Lot, too, who lived in Sodom itself, was not silent; he endeavored to spread the knowledge of God, and he freely confessed his faith. But the ungodly citizens ignored both these teachers and not only did not fear God but even held Him in contempt.
But here you observe the opposite among the people of Gerar. When they hear the Word from their king, they humble themselves and are converted to God. They had no knowledge of the king's dream, nor had they seen it; but they believe him when he tells about it and they receive it as the Word of God and are afraid, yet in such a fashion that they preserve their hope in the grace of God; and they give rich gifts to Moses relates these facts in a few words. He does not enlarge on them, as the historians of the heathen do, but leaves this to the reader. Yet all these events serve to comfort Abraham, who had been filled with terror by the example of the people of Sodom and supposed that there was no longer any fear of God in the world. But through this occurrence God showed him that although most people in the world are wicked, He nevertheless has His little church, even though it is small and hidden.
In the Books of the Kings (1 Kings 19:18) God comforts Elijah in the same way; for when Elijah complained that he was the only one left who adhered to the true worship, God answers him that there are still 7,000 remaining, all of whom are uncorrupted and worship the true God.
Since the ingratitude and the wickedness of the burghers, the peasants, and the classes of every kind are so great, we, too, are often driven to conclude that the entire world is possessed by Satan. Moreover, the very sad spectacle troubles the hearts of the godly. But one must hold fast to the hope which is here set before Abraham: that nevertheless there are some pious and saintly people still living. For God is not without a people. He is a God of mercy and of judgment. Therefore He preserves and guides those who are not impenitent but humble themselves and seek forgiveness. Thus Ps. 12:1 states: "The faithful have vanished from among the sons of men"; that is, the world casts aside and hates the truth and the Word. Yet at the end the Lord says (Ps. 12:5): "I will arise because of the poor." Therefore there always remain some who keep and receive the Word.
Thus when Christ had departed from Jerusalem because the Jews were about to stone Him, He again came to Jerusalem, and He said in continuation that there are twelve hours in the day (John 11:9); that is, that in time hearts are changed and that some change their wickedness for the better. Accordingly, things change. At one place a very sad spectacle engages Abraham's attention, at another he receives comfort.
Here in his exile he meets godly people who receive him kindly and respect him as a prophet of God.
In addition, Abraham has the greater comfort that Sarah conceives and makes the hope of an heir certain. Thus God shows abundantly that He tenderly loves His saints, that is, those who believe His promises. To be sure, He permits them to be vexed in various ways. Nevertheless, He faithfully keeps His promises. Therefore let no one despair even in the greatest afflictions, but let us all maintain with the utmost steadfastness that heaven would sooner fall down than that God would forget His promise.
One should have the same thought about Lot and his daughters. Although Moses relates nothing about them, they undoubtedly took refuge with Abraham as the father of the promise. They expected to hear from him comfort against the many great troubles into which they so suddenly fell. Accordingly, in addition to the fact that association with the people of Gerar, who feared God, mitigated their grief—while the people of Sodom, as Peter says (2 Peter 2:8), had vexed both the eyes and the ears of the saintly persons—Abraham himself, as the supreme bishop, absolved them from incest. For even though he could neither excuse nor approve their deed, he nevertheless presented God to them as forgiving and as feeling pity for our weakness. He said: "The deed cannot be undone. Therefore God now demands nothing of you except that you acknowledge your sin and hope for His mercy for the sake of the promised Seed."
- 167 Toward the sons who were born from Lot's daughters Abraham undoubtedly displayed affection, just as grandfathers are wont to do toward grandsons; and he promised them kingdoms. Therefore for them, too, the misfortune by which they were humbled resulted in a comfort. For Abraham could never have had any rest if he had not known that Lot and his daughters had been reconciled with God. Therefore we who believe the promise have a God who indeed tries us but does so with a slight and momentary affliction, as Paul calls it (2 Cor. 4:17). For we do not act like those irreligious people who say: "What good results from the Gospel? For we know that Abraham believes in God, but what good did it do him? He is compelled to leave his native country, to go into exile, and there to endure countless misfortunes among the heathen." These things the world considers to be evils, and we do not deny that they are evils; but we maintain that they are light and momentary evils if, in contrast, you look to the importance and the eternal duration of the good things.
But only the believers do this, only those who look to what is invisible, not to what is visible; that is, who cling to the Word in simple faith. Yet, as we have stated above, even in temporal affairs the good things outweigh the evil. But how much truer this is in the church! Here the voice of Christ is heard (Matt.
11:29–30): "My burden is light," namely, for those who believe My Word; "and My yoke is easy," namely, if we look to Christ, who has promised that He will refresh us, just as He adds: "You will find rest for your souls."
The verb "you win find" indicates that for a time the godly will be without rest. But that time of no rest is brief. Moreover, the rest of their souls which the believers will find will be important and eternal.
Far from either believing or understanding this, the ungodly do not even have a proper knowledge of the good things they now have and enjoy every day. For if they lead a most pleasant life for a whole half century and nothing but a slight fever lasting a few days attacks them, they forget all previous benefits and all but act like madmen because of their impatience. This is a horrible blinding that comes from Satan, who obscures these benefits. I myself hate Pliny very much because he accuses nature as though she were always a stepmother and not rather one who nourishes. He makes a great hullabaloo about poisonous animals, snakes, crocodiles, etc.26 But the infinite excellence of so many cows, bulls, sheep, birds, fish, and human beings he does not see. Indeed, he does not see even the sun and the moon. Holy Scripture does not speak about the creatures in such a manner. Indeed, the rhetoric of the Holy Spirit attaches more importance to the things that are good than it does to the things that are evil. Satan is in the habit of doing the opposite, even though the circumstances themselves clearly indicate that where there is one hideous snake or dragon, there are a thousand cows, and where there is one wolf, there are a hundred sheep.
9. Then Abimelech called Abraham and said to him: What have you done to us? And how have I sinned against you, that you have brought on me and my kingdom a great sin? You have done to me things that ought not to be done.
Frightened by God's address, King Abimelech humbles himself after his sin has been disclosed to him.
After he has humbled himself, he hears the pardon for his sins and accepts the comfort. Now he adds his confession. Finally there follow all kinds of good works. Through them he shows his love toward the exiles. Furthermore, these words of his confession are not to be understood as though the king alone were speaking them; but they are the public utterance of the entire kingdom, that is, of the king and of his subjects.
This is a clear example that even before the birth of Christ, yes, even before the Law was given, many who were not circumcised were joined to the church of the circumcised and were saved. "For the ways of the Lord are unsearchable" (Rom. 11:33), and the dream of the Jews that God cast away all the Gentiles and wanted to be known and worshiped solely by those who are circumcised is a rash fabrication.
Our translator into Latin assumes that these words of the king are a protest, but he is speaking as one who has no experience with spiritual matters and with trials.27 For the king is not remonstrating with Abraham, but out of a contrite and troubled heart he is complaining in utmost humility about the cause of such a great misfortune. He is one of those who say with Job (23:15): "I took fright at all my deeds," and with David (Ps. 19:12): "Who discerns his faults? Cleanse me of my hidden faults." Likewise, James (3:2) states: "We all make many mistakes." For to hear the Word of God is not play or sport. When it strikes the heart, it is like a thunderbolt which overthrows even the most strongly fortified places by its force, as the account of Paul shows when he was dashed to the ground on the journey to Damascus (Acts 9:4). There he heard no high-sounding words; but he felt that his spirit was being crushed, as the Lord says in the Book
- 168 of Jeremiah (23:29): "My words are not feeble, but a fire and a hammer which shatters rocks." Paul hated the Gospel with such an obstinate heart that he was like an immovable rock. Yet he is shattered by the hammer of the Word. For "God kills and brings to life; He brings down to Sheol and raises up" (1 Sam.
Accordingly, God does not speak with us as one human being speaks with another. "His words are like a two-edged sword by which hearts are pierced" (Heb. 4:12). Therefore our hearts are not proud but are humbled to the utmost; they do not boast of works or merits, but with Job they take fright of all their works. Nor do they find anything to set against God's wrath, but they see and feel that even their righteous works are unclean and polluted before God. Thus Augustine's famous statement is often repeated: "Woe to the life of men, be it ever so praiseworthy, if mercy has been withdrawn!"28
From such a sentiment the king, too, is speaking here. He does not remonstrate with Abraham as one who is righteous and does not deserve this injustice. He has a contrite spirit; and, because he hears from God that he has sinned unknowingly, he is looking about for the reason. Then, because he hears from God
Himself that Abraham is a prophet of God, he deplores his misfortune: "Come, saintly prophet, tell me what my sin is. What have I done or perpetrated that I fen into that mistake and thought about marrying your Sarah?" For contrite hearts are in the habit of acting this way; they cannot rest until they hear what their sin is, in order that they may be able to find a remedy.
But Abraham had stated that Sarah was his sister, and this had been the occasion for the kings sinning; for if Abimelech had known that Sarah was Abraham's wife, he would never have resolved to marry her or take her away. Therefore he thinks: "Some other sin by which I deserved to fall into this sin must have preceded." Consequently, he does not remonstrate; but he trembles, is agitated, and seeks peace of conscience. He is not aware of anything, yet he feels that he has sinned somewhere, in accordance with the statement (James 3:2): "We all make many mistakes." For we commit many sins even without knowing it.
It is for this reason that Christ advises us to pray (Matt. 6:12): "Forgive us our trespasses" and also tells us to forgive others their trespasses. For the remnants of sin remain in us and require daily forgiveness.
The pope, together with his frogs and dogs, boldly barks against us that we reject good works or forbid them. But we tell and urge all people to do good works. Yet we reject the teaching that any good works, be they ever so numerous, must be set over against the judgment of God. This is what King Abimelech means here; for his frightened conscience thinks about nothing but his sin and refrains from all boasting and sell-confidence, no matter how many good works it may have.
In this sense one must understand the statement of Gregory: "It is characteristic of pious hearts to acknowledge guilt even where there is no guilt."29 The pope, as befitted the Antichrist, distorted this statement to establish his tyranny. He wanted to be feared in this manner. But this was wicked. For only before God should one acknowledge guilt which does not exist, not before men. I can truthfully fully say that I have not committed adultery and have not stolen, but I cannot say in general that I have committed no sin against the Sixth and Seventh Commandments.
For in these circumstances I must be afraid of God's judgment, even though I am not conscious of anything. Sin has not yet been done away with, nor has it been completely buried; and to have restrained one's hands is not enough for God. He condemns even the lust of the heart. Therefore we are right in acknowledging before Him guilt where there is no guilt, that is, where we are not conscious of anything.
We are right in saying with David (Ps. 19:12): "Who can discern his errors? Cleanse me of my hidden faults." For God holds even our original sin against us, but the pope holds nothing of that sort against us.
He is neither God nor the judge of original sin. Therefore if he accuses us unjustly, he must be resisted, and there should be no room for the tyrannical statement which has its origin in the mouth of Satan: "Our pronouncements, even though unjust, must be feared." Indeed, you must say that these pronouncements must be resisted and that here neither the authority of Saint Gregory nor that of any other human being should have any weight. For the pope is not God, to hold any guilt against us. God, however, always regards us as responsible and answerable to Him.
Accordingly, you have here an example of an extraordinary confessor who is afraid of sin where there was none, that is, where he was conscious of none. To be sure, he heard the absolution from God; but once his heart has been frightened, he is unable to find enough rest but is troubled by his worries. Even though this happens with great torment of hearts, it is nevertheless pleasing to God, in accordance with the - 169 statement: "My Spirit will dwell with a contrite heart."30 Proof that this is the sense of this confession is the fact that the king entreats Abraham a second time and says: "What did you see, that you did this deed?" The emphasis is on the verb "see," for to see is peculiar to prophets to whom God reveals His will through visions. It is as though the king were saying: "I know that you are a prophet. Come now, tell me whether you have had any revelation concerning this plan of yours and whether you said by a definite command of God that your wife is your sister. Surely some guilt is at the bottom of this. I am not conscious of it. Nor is my people conscious of it. If we have done any wrong, please say so, and we shall repent."
11. Abraham said: I did it because I thought: There is no fear of God at all in this place, and they will kill me because of my wife.
12. Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife.
13. And when God caused me to wander from my father's house, I said to her: This is the kindness you must do me: at every place to which we come, say of me: He is my brother.
Abraham does two things. He excuses himself, and he frees the king's conscience. It is as though he were saying: "God has given me no command, nor have I seen any prophetic vision. Therefore you should have no fear whatever. The one true reason for this deceit was this: after I had left my homeland, I migrated also from Hebron, where for many years I was a neighbor of the people of Sodom, and by means of my sword the Lord delivered that entire region. Through my prayer and diligent intercession I, too, wanted to deliver them from the wrath of God; but because of their persistent wickedness I was unable to do so. When I became aware of this wickedness, I thought—I admit it—that there were nowhere any human beings who had any fear of God. Accordingly, since I feared for my life, I thought that I could save myself by this means. Full of troubles and misfortunes, I therefore adopted this plan. I beg you to forgive me."
These accounts deserve to be read, for they tell of the ceaseless mortification of the saints. Therefore they are very useful for the proper regulation of one's life. How much easier it would have been for Abraham to present his neck to the executioner for inflicting the deathblow in one hour than to be killed daily in this manner! Moreover, by these examples the godly heart is trained for faith, hope, and all
Christian virtues. Therefore they should be read frequently; for whenever a new misfortune befalls, God has new sermons or addresses by means of which He mitigates these misfortunes.
You see nothing of this sort in the common legends or accounts of the saints, which, when they get to their main point, extol celibacy. But it would have been far easier for Abraham to do without a wife than to be vexed by so many inconveniences. But since he has the sure promise of descendants, he bears the cross which the Lord places on him. He is not at all disturbed by the fact that this kind of life is entirely without any outward appearance of sanctity.
First Abraham had excused himself before the king by stating that whatever he did, he did as a result of his fear and perplexity after those extraordinary misfortunes; for he thought that in Gerar, too, the same sins and the same ungodliness he had encountered in Sodom and Egypt were prevalent. Now he adds another excuse. It has to do with Sarah herself. But this entire lengthy explanation serves to comfort the king, for it is very difficult to buoy up a heart that is really frightened. Abraham sees this, and therefore he resorts to a rather lengthy speech. He says: "My wife had some reason for stating that she is my sister; for she actually is my sister, but not in the sense in which you understood it. I used the word figuratively—not indeed because I hated you, but out of fear—for the term 'sister' is something used in its strict sense and sometimes in its broad meaning. I called her sister in the wide sense, but you understood it in the strict sense."
Furthermore, the question arises here how Abraham can say that Sarah is the daughter of his father Terah; for Moses states clearly that Terah had three sons—Nahor, Haran, and Abraham—and that Lot was
Haran's natural son, but that Lot was Sarah's brother. But of Sarah he does not state that she was Haran's natural daughter, unless perchance you imagine that she had two names and that above, in the twelfth chapter, she is called Iscah.31 But since this is a little too farfetched, it remains for us to conclude that Sarah was the stepdaughter of Haran. Because he died before his father Terah, she was brought to Terah's home and was reared there. From then on she was called Terah's daughter. Consequently she was neither the natural nor the legitimate daughter of Haran; she was adopted when he married the widow. If we
- 170 accept this idea, the debate whether Abraham could marry his brother's daughter is already cut short; for the Law does not prohibit marrying a brother's stepdaughter.
Where our translation has: "When God caused me to wander from my father's house," the Hebrew is:
"After יםהֱא ֹל ִ, gods, had caused me to wander." One must consider the passage carefully and note it well. It is otherwise common usage to employ the plural noun יםהֱא ֹל ִ for the name of God; but in this passage there is added to the plural noun יםהֱא ֹל ִ a verb that is also in the plural "They caused to wander." The Jews cavil at this passage with their familiar misrepresentation, as though Moses were speaking in this way to show respect.32 But let us conclude that Moses' intention is the same as it was in the first chapter (Gen. 1:26), where God says: "Let Us make man," namely, to show clearly that in the absolutely uncompounded Divinity there is a plurality of Persons: the Father, the Son, and the Holy Spirit.
And we are not inventing this; we derive this wisdom from the Word of God, which is plain and clear and should not be perverted by us as the Jews pervert it, especially since Holy Scripture is in such beautiful agreement and the New Testament so clearly proves the same thing.
Furthermore, Abraham undoubtedly wanted to employ this mode of expression before the king with the definite purpose of instructing him about the mystery 33 of the Trinity, namely, that God is Three and One and that the promised Seed of the woman is the eternal Son of God. And the saintly prophets learned from Moses, who read Holy Scripture far more diligently than either we or the Jews do today. The Jews read the sacred writings in such a manner that they are blinded more and more.
"To wander" is a familiar verb. Abraham wants to point out that he left his native land without knowing where he was going, that he was merely obeying the Word of the Lord, but that later on the Lord had shown him this place of the land of Canaan. Furthermore, he wants to point out that he is dwelling here in such a manner that he has nothing of his own but is compelled to wander now here and now there.
In short, he points out that he is wandering in this manner in a strange region by divine command, lest Abimelech suspect that he has been expelled and is roaming about because of his own fault. Abraham says: "It is God's plan and will which compels me to do so; otherwise I would have remained among my own people."
Here one should also note that Abraham says that he spoke most respectfully to his wife. He did not give an order and did not say: "You must obey me; I compel you; I demand from you." No, he said: "I beg you," and he does not consider her action obedience; he considers it a favor, as though by a superior person, in accordance with Peter's precept (1 Peter 3:7): "Bestow honor on the female sex." But why did
Moses record this? Doubtless in order to present an example of a very fine marriage, something which is indeed a rarity on earth but is most pleasing both to God and to men.
Therefore by means of this very example Peter exhorts spouses to learn to love each other and to treat each other with respect and not as people are now in the habit of doing. Husbands generally are lions in their homes and are harsh toward wives and domestics. Similarly, the wives generally domineer everywhere and regard their husbands as servants. But it is foolish for a husband to want to display his manly courage and heroic valor by ruling his wife. On the other hand, it is also unbearable if wives want to dominate. Such marriages—where both are capricious—are common, as the proverb has it: "Three things are rare, but they are pleasing to God: harmony among brothers, love among neighbors, and accord between spouses." The reason is that people generally enter into this kind of life without prayer and, like swine, regard only what is carnal. Therefore the wife does not see what is truly good in her husband. On the other hand, the husband sees in his wife only what displeases him. Since there is no mutual tolerance between them, quarrels and countless outbursts of anger arise.
Therefore this example deserves frequent attention from married people, in order that they may learn how to live together amicably. For one who is unwilling to overlook anything but wants to go to extremes in all his demands will lead a most wretched life. Besides, he will be irksome to others; for, if I may say so, this life is truly scurvy, ulcerous, and full of troubles. Therefore one who lives in it will not find favorable conditions everywhere. "Where there is fire," they say, "there is bound to be smoke." Thus troubles are everywhere added to favorable conditions, but pious hearts will bear the troubles with patience and thank God for the favorable conditions.
The fact that Abraham gives Sarah the all-inclusive instruction: "In every place to which we come say that I am your brother" is evidence of his great weakness and inordinate fear; for it indicates that he is
- 171 afraid not only of the people of Gerar but also of all other men. For this reason he did not have the courage anywhere to admit that Sarah was his wife.
But why does Moses record this conduct, hardly creditable, about such a great man? He does this for our sakes, for the virtues of the saints should be praised in such a manner that we nevertheless conclude that they were human beings and that they both had and endured something human. Thus James 5:17 states that "Elijah was a man of like nature with ourselves." Paul tells the heathen concerning himself and Barnabas (Acts 14:15): "We are mortal men like you." And Peter tells Cornelius (Acts 10:26): "I am a man like you."
Moreover, even though the faith of Abraham is given high praise by the prophets and apostles, the account nevertheless shows that he often returned to his habitual weakness. For God really leads His saints in a marvelous manner. Sometimes they simply go along like other men, and their faith seems to be buried, so to speak; again, at another time, they are full of the Spirit and perform marvelous deeds, as I pointed out above concerning Elijah, who slew the false prophets with great courage, then trembled when he was informed of Jezebel's fury, and withdrew into the desert.34
The Holy Spirit has recorded these facts for our comfort, in order that we may be certain that the saintly men were not unfeeling stocks or stones, such as the pope invents. Jerome writes about Hilarion that for forty years he used no bread and until his seventieth year drank nothing but water.35 Because this is unnatural, men admire him.
But you hear nothing of this sort about Abraham. He eats, drinks, and works like other men. But if you consider his faith, hope, love, humility, and true mortification, he far surpasses all Hilarions and Antonys.
These men, too, had their torments (if I may call them such) and crosses, but they were voluntary and selfelected or freely imposed.
But by the Lord's command Abraham is compelled to travel about as a wanderer from nation to nation, not to have a fixed abode anywhere, and to see terrible disasters which he himself did not choose but got into by the Lord's command and bore patiently. The papistic saints, on the other hand, are most impatient even in trivial situations. How impatient Jerome himself is, since a single little word provokes him to write invective! Therefore let us direct our attention to the saints whose examples the Holy Spirit sets before us—the saints who are full of faith, love, and humility. Yet outcroppings of human weaknesses occur, in order that weaker people may have comfort. Indeed, in our flesh God's Son Himself was weak, tired, afraid, fled from dangers, etc.
14. Then Abimelech took sheep and oxen, and male and female slaves, and gave them to Abraham, and restored Sarah, his wife, to him.
15. And Abimelech said: Behold, my land is before you; dwell where it pleases you.
After Moses has related that the king was thoroughly frightened by the Word, he next—in order that nothing that could be desired in a godly king may be lacking—tells us about the love which the king had after being absolved from sin and after confessing his sin before Abraham and his entire court. He did not expel the foreigner Abraham, as we heard above about Pharaoh (Gen. 12:20); but he bestows royal gifts on him, giving him oxen and sheep, male and female slaves, and permitting him to dwell in whatever place he wishes. It is as though the king were saying: "You are a prophet; you have the Word and teach it.
Therefore in keeping with the duty of a king it is incumbent on me to help, honor, defend, and support you."
Such is the respect Abimelech feels for the ministry of the Word or the priesthood. Therefore all kings and princes should direct their attention to this example. Usually, however, they prefer to be like Pharaoh rather than like Abimelech. This example also serves to comfort the churches, for God does not forsake
His own forever. We have heard of the trouble and the misfortunes which godly Abraham endured. If he had not sustained himself with God's promise, it would not have been surprising if he had died from sorrow; and it is likely that in that year pious Lot died from grief. But at the opportune time God comes truly as a helper in tribulation and opens the kingdom of the people of Gerar to Abraham that he may live in it untroubled and safe, and also that Sarah may have a quiet place in which to bear her son.
In this way God comforts His afflicted church. For He does not subject it to tyrants forever, but sometimes He gives godly kings and princes who support the churches and confer benefits on them. In our times the most illustrious electors of Saxony were men of that kind. They believed that the care of the churches was their main concern. Hence they established schools and provided capable ministers for the - 172 churches that had been miserably neglected, while others persecuted the Word and troubled the churches with their tyranny.36
But Abimelech realizes what a great gift it is to have in his kingdom the Word of God, the worship of God, the church of God, and a prophet of God. Therefore he is so generous toward this guest and shows him the highest honor. He offers him not only a place to dwell but also the use of the things he may need for his convenience.
Therefore this king belongs in the catalog of the saintly rulers whose duty it is to support the prophets and defend the church of God, not to build monasteries. But even though men who do this are rare, nevertheless this example of Abimelech should be praised in the church and shine.
Even among our own people there are today many who seize the income of the churches and defraud the godly clergy of their salary. The papists, who are wholly possessed of Satan, even add persecution and the sword. Consequently, they will have their rewards, but these rewards will be far different from those which Abimelech received because of his godliness. Abraham prays for him, and he is healed. But the tyrants have the prayers of the church against them and will be delivered to everlasting death.
Thus in Abraham this account presents, in the first place, an example for preachers. From it they are to learn how God is wont to train His saints in the greatest virtues—in faith, hope, and love—in order that they may be able to forgo and to suffer, and may learn to hope for deliverance. These are the real duties of those who are prophets or teachers. In Sarah this account presents an example for mistresses of households; in Abimelech it presents an example for rulers. Moreover, the city of Gerar merits praise because the son of the promise was conceived and born there; and I am amazed that this place is not mentioned anywhere else in Scripture.
16. But to Sarah he said: Behold, I have given your brother a thousand pieces of silver. Behold, it is a covering of the eyes for you in relation to all who are with you and all others. In this manner she was rebuked.
This passage is somewhat difficult because of the grammar, and for this reason the translators differ to an extraordinary degree. Nevertheless, the meaning can easily be gathered from the circumstances. Moses states clearly that what the king gave he gave to Abraham, not to Sarah. For this is what the king says: "I have given your brother"—namely, to him whom you call brother—"but to you I have given nothing."
Furthermore, he adds the reason why he is giving Sarah nothing: "This," he says, "will be a covering of the eyes for you."
It is not surprising that there are some passages of Holy Scripture which cannot be adequately understood. Who today understands the writings of the scholastics after the Parisian style of language has come to an end?37 For when the subject matter and familiarity with the subject matter vanish, then the words cannot be understood either. One who has not studied law does not understand legal terms at all.
Similarly, medicine has its own special terms. Likewise astronomy, which nobody understands unless he first masters the subject matter.
Moreover, it is certain that after the Jews had denied Christ, they lost the subject matter. For this reason they are incapable of teaching anything sound and torture themselves in vain with matters of grammar. They often assign ten different meanings to a single word; for "they have lost the light of the words,"38 namely, the subject matter. Thus in this passage the difficulty lies in the words when Abimelech says: "it will be a covering of the eyes for you." For you do not know whether the covering is to be understood in a passive or an active sense. But the last clause is fraught with greater difficulties, especially if one consults the translators.
Burgensis finds fault with Lyra. Santes, too, is at variance with the others. Jerome adds the word "remember," in order to complete the meaning; and his translation into Latin is undoubtedly reprehensam.
But unlearned people have corrupted the passage and have it deprehensam.39 For reprehendere is a wellknown word. It means "to rebuke," "to censure," "to punish," "to set right," as in Ps. 6:1: "Lord, rebuke me not in Thine anger" and in Is. 1:18: "Reason with Me."
But let us disregard the grammatical discussion and consider the sense, which I think is very simply this: "To you," the king says to Sarah, "I am giving not even a penny, in order that you may have a covering of the eyes, that is, a sure proof of your chastity, that I have not touched you. For if I gave a gift to you especially, I would be suggesting to others the suspicion that your decency has been violated."
Hence I understand the covering of the eyes in a passive sense. I take it as an unusual expression. Just as - 173 we say in Latin obstruere os, "to stop someone's mouth," so they say that they will cover the eyes; that is:
"They will not have the courage to accuse you but will rather bear witness that you have kept your decency unimpaired."
The clause at the end should support this idea: "And she was rebuked or censured"; that is, not only was no gift bestowed on her by the king, but she was even rebuked, not out of hatred but out of genuine love. For in this way the king had regard for Sarah's reputation and decency. This I consider to be the true sense of this passage. I am unable to say anything about the value of the thousand pieces of silver; but since the king gives them as a gift, I suppose that this was no small sum of money.
17. Then Abraham prayed to God; and God healed Abimelech, and also healed his wife and female slaves so that they bore children.
18. For the Lord had closed all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
This little sentence proves, in the first place, that Abraham was a prophet of God. In the second place, it bestows the high praise on the church of Abraham that it is truly the church of God out of which the Savior of the human race is to be born. For Abraham was the father of the promise, and wherever he wandered, he carried with him the promise concerning Christ, who would be born from his seed; he did not carry gods with him, as Aeneas did.40
Therefore, just as in the Book of Acts Peter teaches Cornelius that there is salvation solely through God's Son, who became the sacrifice for us on the cross, so Abraham instructs godly King Abimelech about the Promised Seed and the plurality of Persons in the Godhead. This was a prophetic work, to which is joined that other work of intercession or prayer, which is immediately heard. For it is impossible for the prayer of a righteous man to be of no effect, since the promises cannot lie (John 16:23): "If you ask anything of the Father, He will give it to you in My name." Likewise (Luke 11:10): "Everyone who asks will receive."
When the text states that the female slaves were healed, it refers to the female slaves who were the king's subjects, just as we read in the Book of Kings: "Are you the servant of Saul?" That is: "Are you his subject?" I have said that the disgusting fiction that Abimelech was stricken in his genitals should be utterly rejected. In the first place, he was stricken enough in bed by God's voice. For such dreams do not depart without greatly impairing all powers, as the example of Daniel proves. He lay seriously ill for several days after his conversation with the angel.
In the second place, the king was troubled by a sad sight. He saw that his wife was exposed to danger in childbirth, and he heard that the same thing happened to the wives of his subjects more frequently than was usually the case. Therefore I do not believe that the king was stricken in his private parts, but that he became ill as a result of the castigation he heard in his dream: "You will surely die"; then, too, as a result of the danger to his wife, whom he sees bearing the punishment for his sin and unable to give birth. For the Lord had closed or constricted all wombs so that they could not bear children.
In its proper sense the Hebrew word םחֶרֶֶ designates the place where the fetus lies in the mother's uterus. By synecdoche it is sometimes used for the entire woman. It is also employed in the sense of mercy and compassion, which is especially attributed to this sex, since by nature it was made or created to love, nourish, pity, etc. The female sex has this disposition toward compassion to a greater extent than men. Because of this disposition women are called םחֶרֶֶ. Indeed, God, too, calls Himself םחֶרֶֶ, because
He is the compassionate One who will not cast us aside when we are in misfortune but has mercy on us and cherishes us.41
Therefore the punishment of the women of Gerar was not only the labor of childbirth; it was their despair of bringing forth children. Women know how great a calamity this is. Hence all were amazed because so many women were in labor and yet could not give birth. But they were suddenly healed through Abraham's prayer, and in their peril they learned of the king's sin and believed that Abraham was a true prophet of God and that the true church of God was in his house. They were converted to the God of Abraham, whom, together with Sarah, the Lord wanted to comfort by making it possible for her to conceive.
Where our translation has "because of Sarah, Abraham's wife," the Hebrew has "because of רבָדָּ,"
"the word or affair of Sarah," just as there is a book with the title The Words of the Days, that is, the events of the times.42 In short, in this account Moses presents an example of prayer and the answer to - 174 prayer. He shows how tenderly God loves His believers, how solicitously He takes care of them, and how generously He aids them, in order that we, too, may learn to believe and to look for His help at the appropriate time.
This passage is a fine proof and example for the papists. They say: "Abraham accepts gifts from the king and prays for him. We are doing the same thing in our monasteries. Therefore we are right when we accept the gifts that are offered, likewise the honors and the prestige. Why should we refuse these when we see that Abraham does not refuse them? For he readily lets himself be glorified and enriched. Why, then, should we pray gratis, as you Lutherans teach?"
My answer to this argument is simply this: "Do the same thing Abraham did, and we shall give you everything." It is easy to imitate Abraham by receiving from others, yes, even by running to and fro and extorting money under the pretext of prayer; but to imitate his prayer is surely not easy, and a man of prayer, such as Abraham is, deserves not only to be fed but also to be honored, just as Paul says (1 Tim.
5:17) about ministers of the Word that they are worthy of double honor, and, as Christ says (Matt. 10:10):
"The laborer deserves his reward."
The story is told about St. Ulrich that he fed a certain beggar in order that the beggar might pray for him every day. But one day it happened that the steward overlooked the beggar and did not give him his customary portion. For this reason the beggar, in turn, neglected his praying. Because Ulrich had met with some misfortune and had been exposed to danger on that day, he asks the beggar whether he had prayed for him on that day. The beggar says that he had not and adds as the reason that on that day the steward had not given him anything. Then Ulrich scolds the steward for having deprived him of the beggars intercession by his niggardliness. "Well," says the steward, "how much do you suppose praying one Our
Father is worth?" Ulrich sends him to Home to inquire how high he should estimate the value of one Our Father. The pope's answer is: "A penny." When the steward laughed, the pope gives a second answer, namely, that he estimates its value to be that of a gold piece. His third answer is: "The whole world with all its wealth could not pay for one Our Father."43
Perhaps answers like these have been invented, but they are surely not related without fruit or in vain.
Hence if the papists rightfully want to have possession of such rich benefices, they, too, should pray; but since prayer demands faith in Christ—while they are not only without faith but even hate and persecute the Word on which alone faith relies—there can certainly be no prayer among them. For them prayer is merely a work of the tongue; they bellow and shout in the churches without any understanding and have no correct knowledge either of their own misery or of God's mercy. But prayer without understanding is also without devotion, since there is no desire for something of which one has no knowledge.
Thus the prayer of the papists is a tedious work and a most irksome chore; it is worth not even a penny in the eyes of God. Indeed, it is an abomination, since the papists are without faith and do not give God
His honor; for He wants to forgive gratis, and for Christs sake He wants to give us the things we need.
This no monk believes. Yet they cover their wickedness with a false lid by saying that the church has given orders to shout in the churches in this manner and that by authority of the pope they are exempted from praying and are merely obligated to read psalms. Thus in the decrees there is the very widely known statement that attention to the words is the only thing required.44
Who would not detest those who pray or petition in this manner? Therefore their churches are truly schools of the devil and should be stripped tenfold of their prebends: first, because they do not pray, for they are without faith and do not understand what they are praying; secondly, they make prayer a work of the tongue and worship of God a threshing of words, while in reality they blaspheme Christ in all their prayers. But sins of commission—for we may call them such for the purpose of teaching 45—are far more horrible than sins of omission.
Therefore since the monks and the canons rate their prayers so highly that they even sell them, nothing can be mentioned that is more wicked than they are. But those who, like Abraham, have the Word are true men of prayer and have no doubt that they are children of grace, because they have been called, have been taught by the Holy Spirit through the Gospel, and are filled with the knowledge of Christ, through whom they have been made heirs of God. This glory, which comes from heaven, not from us, must be there when we want to pray. For unless we believe that we please God, how can we think of a prayer that it is pleasing to God? But he who has doubts about this matter—as all papists must have doubts about it—will pray in vain.
- 175 On the other hand, those who believe that they are in the state of grace because of the Son of God pray without ceasing even when they are doing something else. For there is in them the unutterable groaning
(Rom. 8:26), which neither keeps quiet nor rests but day and night fills the entire world, yes, even heaven itself with its cries. Of this groaning the papists are not aware. Therefore they accuse us publicly of not praying at all; but they boast that they pray day and night, although they do not know what true prayer is, much less what true prayer achieves and how effective it is. Yet they prate much about the merit of prayer.
So far as the words are concerned, they pray the Lord's Prayer with us; but they neither realize nor understand what they are praying. They do not know what the name of God is; they do not know how it is hallowed; they do not know what the kingdom of God is. And how could they really pray for the hallowing of His name and for the coming of His kingdom when they blaspheme the name of God, that is, blaspheme sound doctrine and persecute the church?
But we who hold fast to the Word are cognizant of the perils Satan devises for the church, and we are aware of the power of the kingdom he has in this world. Therefore we cry with genuine fervor: "Hallowed be Thy name," that is: "Give us saintly and godly teachers in the church to make known Thy name to the world that Thou art compassionate and that Thou dost pardon sins because of Thy Son, who was crucified for us, and that Thou dost want to bestow eternal life, in order that all men may put their trust in Thy compassion, call upon Thee, praise Thee, and give thanks to Thee." For this is hallowing God's name.
"Thy kingdom come," that is: "Give Thy Holy Spirit to rule and preserve us, lest we fall back into the kingdom of Satan, who tries to do away with the Word, faith, and all worship of God."
When we pray in this manner, we ourselves, too, are prophets or sons and pupils of the prophets. Nor is it necessary that future events be revealed to us. For the office of a prophet it is enough that we understand Scripture and are able to teach others and also to help one another with prayers. For he who is not a prophet is unable to teach, pray, and do any good work.
Therefore the name "prophet" belongs equally to all Christians, and he who denies this also denies that he has been baptized and has been instructed through the Word. There is at least this difference, that some have the Spirit of God more abundantly, others less abundantly. Even though He is not in me in such abundance as He was in Elijah, nevertheless, according to His measure, He is in me also. Therefore I both teach the Word and pray for the church. Though Abraham had a greater measure of the Spirit, he did not have a different Spirit. Nor did he have a different Lord and God.
Therefore the papists defend their greed and rapine in vain by citing this example of Abraham. For them good works consist in reciting psalms in the temple without feeling and understanding, wearing a hair shirt, and abstaining from meat but not from fish and wine. In their estimation these works deserve such great wealth and such rich prebends.
But the Holy Spirit and Scripture preach otherwise about good works, namely, that for a good work it is necessary to believe that one is in favor with God because of Christ. If this foundation stands, then everything is holy, whether you teach the Word or comfort the afflicted, whether you bear either your own weaknesses or the wrongs of others. For this reason Christ says (John 14:12): "Truly, truly, I say to you, he who believes in Me will do the works that I do; and greater works than these will he do."
But what kind of works did Christ do? Surely works that pleased His heavenly Father. He denounced the Pharisees, and He comforted the humble. These works were pleasing to God. But even when He slept in the ship, even when He made a journey, ate and drank, He pleased God. "The same thing" He says,
"happens to those who believe in Me." "But," say the papists, "those are works of laymen and citizens.
One should frown, shun association with people, and do nothing that resembles the actions of others."
Thus, of course, they clearly prove that they know nothing about good works, about which they are nevertheless constantly screaming; and they make accusations against us, as though we did nothing that is good. Meanwhile they enjoy the riches of the world, by which they are dunged and fattened. But their destruction will come suddenly. Naturally, we are praying for them, but if they obstruct our prayers by their impenitence and it is necessary for this Sodom to go to ruin and perish, still our prayer for poor Lot and his household will produce results.