1. Now Abraham was old, well advanced in years; and the Lord had blessed Abraham in all things.

1. Now Abraham was old, well advanced in years; and the Lord had blessed Abraham in all things.

2. And Abraham said to his servant, the oldest of his house, who had charge of all that he had: Put your hand under my thigh,

3. and I will make you swear by the Lord, the God of heaven and of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell,

4. but will go to my country and my kindred, and take a wife for my son Isaac.

SO far Moses has brought the account of Abraham's life up to that act which is customarily the last one in life, namely, his testa-ment, which Abraham is now about to make. And the only care with which the father still concerns himself has to do with the marriage of his son and with the promised progeny. Consequently, this entire chapter pertains to Isaac, whose marriage is described.

Moreover, it is the first passage—and one that is completely clear—concerning the duty of parents toward their children and, on the other hand, concerning the proper and respectful attitude of parents toward their children when a marriage is contracted. As common as this discussion is at present, so very vexatious it is, since those mutual duties, imposed by divine and human right, have almost been done away with because of the depravity of men. Therefore when we attempt to restore them and to convince men by teaching that a betrothal entered into without the consent and will of parents can neither be lawful nor regarded as valid,1 we incur the hatred and calumny of many.

The canonists of the pope oppose us very sharply. The professors of civil law are in complete agreement with them, and we surely have them as our implacable and mortal enemies in the whole world. Therefore even though these efforts are thankless, yet the defense and confession of the truth must not for this reason be given up or thrust aside. For in this passage we have a clear example of our conviction, even though no law is being established. For elsewhere, of course, there is no lack of the authority of laws, not only of those that are divine but also of those that are drawn by sound inference from the fountainhead of natural right, as laws and civil rights are. On our side are the examples of Scripture, the written laws and the rights. Why, then, do the jurists and pettifoggers inveigh against us?

Accordingly, let us fortify ourselves with Holy Scripture against their stubborn spite. It is their habit to boast before their hearers that they cannot depart from their canons and pronounce a decision on the basis of our writings, which they contemptuously and shamefully call canonical,2 as though we actually were inventing or sanctioning something new and out of our own heads. We have God's will, natural reason, the examples of the fathers, and civil law in our favor.

And they themselves know this, but they do not want to be admonished and rebuked. Yet it must not be tolerated that they corrupt and infect the hearts of young people with their outrageous opinions.

We shall never tolerate it that their wicked, execrable, and vicious canons, which contradict the Word of God, prescribe anything to us; and on this account I am giving this warning, so that the godly may fortify themselves against their calumnies and blasphemies.

What a wickedness it is to know the truth and yet to say: "In my book I find it written differently; therefore a different decision must be made, without regard for laws, civil right, and the Word of God, which decree the opposite"! Should one delude and turn up one's nose3 at people in such a way that they are forced to regard as settled whatever wicked pronouncements the canonists make in accordance with their canons?

This senselessness is vicious, contrary to reason and common sense. They confess that they know that our opinion is godly and honorable; and yet, contrary to their conscience and the acknowledged truth, they render a different decision, obviously because their books prescribe otherwise.4

By the same reasoning I, too, might state: "I have been promoted to a doctorate in scholastic theology, but in the Bible I find very many things that conflict with this theology. Nevertheless, I shall follow the Cardinal of Cambrai, no matter how much the Holy Scriptures may teach the opposite."5

Who would put up with this and not detest such teachers? But they show that they are nourishing in themselves a prodigious hatred of the Holy Spirit, because they carry the spirit of the pope imprinted on their hearts; and this wickedness of theirs comes close to downright blasphemy.

Let us strengthen ourselves with the Holy Spirit against that inhuman shamelessness and villainy, and let us hold those people in contempt with the utmost unconcern. Let him who up to this time has

- 112 erred with them learn to have a better understanding, and let him follow those who have better things to tell. When you see canons that contain error, you should say: "Canon law, give way to the truth of the Holy Spirit!"

Therefore we are dealing with this passage, no matter how troublesome it is. It states that Isaac does not take a wife where it pleases him but is forbidden by his father to marry a Canaanite woman, that the father anxiously concerns himself about a wife for his son, and that the son obeys his father with the greatest willingness.

Daily experience teaches that those clandestine and stealthy betrothals are the cause of very great evils, of endless strife, of quarrels, of perjuries, and of murders, and, to the same degree, are a most hideous nuisance and disturbance for the church and for civil affairs.

Thus the canonists are doing nothing else than ruining the church and troubling the world on account of their foolish and unscholarly canons. But are we going to let them bring so many evils into our churches and states? The devil would tolerate this, nobody else. Indeed, I shall rather excommunicate all those teachers than have us tolerate their wicked opinions in our church.

Consider how worthless their argument is when they boastfully assert: "I cannot render a different decision, because R is not written otherwise in the canons." On the basis of similar reasoning some

Turk or Mohammedan could argue: "I cannot accept the Gospel, because it is not in the Koran." Thus a Jew will not be converted to the Christian faith, because this faith is not taught in the Law of Moses.

The Romans and the heathen would never have embraced the Gospel, since nothing like it was taught in their books. If all the statements that are contained in the books of the canonists are true—and indeed if they alone are true—but, on the other hand, if all the statements that are not handed down in them are false, we should throw away the other books.

Moreover, especially the dignity of matrimony should impel us to give instruction concerning matrimony in a sober and godly manner. For marriage is not a trifling matter; but it is the most serious and most important matter in the whole world, because it is the source of human society and of the human race. Life in its entirety has nothing that excels it in worth. Therefore one should discuss it with the utmost piety and on the basis of the weightiest arguments and reasons. For in other circumstances it has been dishonored enough by concupiscence of the flesh and by lust.

Accordingly, the will of God should be taken into consideration above all This is the way God wanted it, and this is the way He ordained and instituted it. We are not at liberty to seek our own glory from this source, much less to inveigh against God's institution. Moreover, experience itself shows that marrying is no joke or laughing matter. During the first year, of course, everything is delightful and charming; that time is spent in laughter and caressing. But later—when the familiar line of the comic poet, "What misery have I not seen there?"6 follows—the comfort derived from being sure about the will of God and about being joined by Him is necessary, so that you may positively maintain: "This girl is my wife, whom I have taken in marriage with God's own approving smile and with the assent of the angels." Next an invocation for divine help and for protection from heaven should be added, and in this way you will overcome the most serious dangers and annoyances.

The canonists define wedlock in an exceedingly frigid manner. It is the union of male and female, they say, in accordance with the law of nature.7 This is a very poor and weak definition. Therefore they are unfit to decide this dispute, because they give no attention to the importance of the matter.

Theology has a different definition. Marriage, it says, is the inseparable union of one man and one woman, not only according to the law of nature but also according to God's will and pleasure, if I may use this expression. For the will and approval and that favor of God cover the wretched depravity of lust and turn away God's wrath, which is in store for such lust and sins. In this way matrimony is treated with reverence.

The pope has no other understanding than that it is a marriage if two come together and say: "I am yours; you are mine." He has no thoughts of God's favor, of the consolation of spouses, and of how the man and the woman should be taught to keep the passion of lust in cheek, to govern the domestics, about the divine blessing, then about bearing weaknesses in one's wife, and about enduring dangers on account of one's children and wrongs from neighbors. He regards solely that shameful union of the flesh, which they call the link; but he disregards God's promise and ordinance.

- 113 Therefore the godly should be warned and fortified against those vipers who vaunt their canons in opposition to the divine truth. And that truly popish argument about a precept and about decrees of the canons should be utterly rejected.

Nevertheless, this is their unfailing procedure in judging our doctrine. They confess that they know that it is the pure and true Gospel, and yet they are unconcerned. Bishop Albert of Mainz was in the habit of saying that our doctrine was grounded in Holy Scripture and was the very truth, yet he neither wanted to nor was able to accept it. The canonists are exactly like him. They say that the statement which condemns clandestine marriages is true, but that it should be rejected because the canons decide otherwise.

These are horrible words, and I never thought that I would hear such things during my lifetime or that there would be anyone who would utter these awful blasphemies, namely, that he indeed hears and understands the truth and nevertheless denies it on account of the uncertain opinion of men. Is this proper for a pious and honest man? Indeed, it is not even proper for a Turk or for a heathen. A pious man can be deceived and fall when he is misled by the error of others; but if he is admonished, he acknowledges his error and comes to his senses, and he rejects and condemns his erroneous opinion.

Hence I shall never approve of or defend the error and foolishness of the canonists; but I shall defecate all over the canons and the pope, since civil law itself has decreed differently and more honorably about this institution of God.

Therefore this account is noteworthy. When the lady of his house died, Abraham lost his right eye.

He thinks of making other arrangements for managing the household; for an establishment of this kind needs a person like Sarah, or other arrangements must be made concerning its management. Therefore he entrusts the entire establishment to his oldest servant and appoints him as לשמ ֵׁ, that is, as ruler

(Ps. 8). Formerly the godly old man had placed the entire burden of management upon his dear wife.

When he was forced to assume it himself after her death, he lays it upon his servant until he procures a housemother, namely, his son's wife.

Accordingly, Abraham gives up all managing after Sarah's death. He did not want such a great burden put upon himself in his very advanced age—although he took a wife later on—and it is for this reason that he is thinking of a person suitable for governing the domestics. Meanwhile, however, he makes use of the service of his senior servant, who was in charge of the household for three years.

For Sarah died when Isaac was 37 years old; he married Rebecca when he was 40. Those three years both the father and the son spent in mourning and sadness. For they did not have hearts of stone, and the remembrance of the very pleasant companionship and of the very beautiful virtues of his dearly beloved wife often renewed Abraham's grief. Nor could Isaac immediately forget his dearly beloved mother; for they were affectionate people. Therefore in order to comfort Isaac, his father seeks a lifemate for him.

Accordingly, what this passage teaches is that parents should contern themselves about an honorable marriage for their sons and daughters. Nevertheless, one should not fail to mention that it often occurs in life that parents misuse their right and authority and want to force their children to marry those whom they do not love. This often happens in large families of the nobility, Those people should be censured, because they have no fatherly feeling or affection but are blocks of wood and sticks and do not have the proper love for their offspring. In that case the pastor of the church or a civil magistrate should interpose his authority, because this is tyranny, not paternal power.

We are stressing the authority of parents so earnestly (1) on account of God's command and ordinance, the examples of Scripture and the civil laws; (2) on account of that extraordinary wickedness which has prevailed in the world in all ages and has been very painful for godly and respectable parents. When they brought up their children in a godly and decent manner to be the heirs of their paternal possessions, some were found later on who without their knowledge and against their will duped virgins or respectable young men by fraud and trickery into pledging their troth secretly to such as were not respectable enough, unworthy of them, and very offensive to their parents.

To these disgraceful deeds the pope has opened the window and the door, and has given procurers access, so that they can steal our sons and daughters from me, from you, and from every one of us. Are we going to think that this should be tolerated or defended? Yet they say that children should be

- 114 watched over and that careful attention should be given to them. How can this be done when men are so wicked and perverse? How easily the sinful heart is corrupted and deceived!

Therefore let parents remember that the right and authority to give their children in marriage has been assigned to them by God and betrothals entered into without their consent are valid neither by divine nor by human right.

Next let children know that they owe their godly parents this reverence, that they seek their counsel and ascertain their wish. The young man who is old enough to marry should not shrink from making his desire known to his parents, to say that he loves a decent girl and is asking them to give her to him as his wife. Although this appears to be an indication of sensual desire that exceeds the bounds of modesty, they should nevertheless know that God's mercy covers it in marriage and has given a remedy for this malady.

Therefore let them humble themselves before their parents and frankly say: "My father, my mother, give me that young man or the virgin whom I love." If she is worthy of the alliance or the affinity with you or your parents, honorable parents will not refuse, even if the dowry or wealth does not meet their expectations.

Such marriages cannot but be happy and successful, and God blesses them according to His boundless goodness and overlooks and covers the ardor of desire as with the cover, as it were, of marriage. Yes, even Holy Scripture gives its approval and adduces the love and the voice of the bridegroom and the bride as an example.8 Thus God overlooks the shamefulness in which we were born and that wretched desire. Indeed, He adorns and honors it with lawful marriage.

But let young people beware of that common disobedience to and contempt for their parents because of which some act altogether like madmen and on a blind impulse enter into a dishonorable marriage that is unworthy of themselves, their elders, and their parents. Here Holy Scripture presents a diametrically opposite and far more honorable example to imitate when Isaac takes Rebecca to wife in compliance with his father's wish, will, and advice.

Such is not the teaching of the pope and the canonists. Nor do they prescribe marrying wives; they prescribe snatching them by force, as though children were their own masters or so sacred a union should take place without the lawful order of God. Holy Scripture says (Prov. 19:14): "A prudent wife is from the Lord." Therefore the invocation for divine help should precede: "Lord God, Thou seest that I cannot remain unmarried without sin; counsel me, and give me a godly and virtuous wife."

Just as this servant, who is being sent by Abraham, prayed—and Abraham undoubtedly taught him to pray—Isaac, too, prayed. Then there should come the counsel, the will, and the consent of your parents; and you should undertake nothing contrary to their wish or opposition. Consider what great kindnesses have been heaped upon you, how much you owe them, and how unbecoming it is to trouble or offend the heart of those who have given you kindly care, reared you, and love you most ardently.

These things young people should point out to themselves and constantly recall, for in this way they will become accustomed to honoring their parents. And this is not only honorable and godly but is also in accord with the command and examples of Scripture and especially profitable throughout one's entire life.

One must detest the popish canons, which do not teach these duties but, contrary to all this, implicate unwary hearts in secret and clandestine betrothals and bid them exchange their mutual pledges of marriage without the knowledge and against the will and opposition of their parents when a procuress or a procurer seduces them and an enemy or good-for-nothing ravishes them.

What sadder and more disgraceful thing can happen to a person than if a son or a daughter, brought up in a devout and virtuous way and instructed in the best manners, has to be given in marriage to a profligate and villainous fellow who is scheming to get your property and possessions? Of course, affinity has to be established with him, and he has to be regarded as a son and as heir of all the property. Is this not sadder than death itself?

Therefore it is not without purpose that I am so often stressing and warning in what way so important and so sacred a matter should be approached in order that the authority of parents and the reverence of children toward them may be preserved. A son or a daughter should seek advice from those who are both capable of giving advice and, because of the divine institution and blessing of God, are able to counsel. The parents, on the other hand, should not be unyielding and rude. They should

- 115 not urge their children to contract marriage with those whom they do not love; nor should they rashly restrain them from loving decent people unless they have chosen persons who are not suited to them.

Parents should keep in mind the natural affection and inclination which God has implanted and should put nothing in the way of honorable love.

Thus when Samson's parents became aware that he loved a Philistine woman and he asked that she be given to him as his wife, they permitted him to marry her, even though she was a heathen (Judges

But I warn again that for entering into marriage it is above all necessary to call upon God that He may choose and bestow the wife or husband. If this is done, God's blessing and all good fortune in marriage follow. God gives the husband the grace to have patience and to take the weakness of his wife in good part, and that she, in turn, may be able to adjust herself to her husband's ways. On the other hand, where fear of God and prayer are not added, irritations very easily occur. From these originate hatred, quarrels, enmity, and perpetual dissension. I have often seen completely unhappy marriages of this kind, and they commonly happen to those who follow the pope and the canons.

But where people enter into marriage in a lawful and saintly manner in accordance with the ordinance and institution of God and are sure about the will of God and of their parents, the greatest disagreements and dangers are often overcome without any trouble and difficulty with the help of God and with a good conscience, which is certain that if anything unfortunate occurs, it does not happen by chance but in accord with the good will of God, at whose bidding they have entered into this kind of life. The papists see none of these things; they do not take into consideration the material, the efficient, or the final cause of marriage9 but consider it to be the kind of copulation that takes place in fornication.

In the Law of Moses clandestine betrothals were so sternly forbidden and condemned that parents were permitted to declare them null and void even though intercourse had taken place (Ex. 22:16–17).

Although we neither can nor must follow that law—for the forensic matters and the decisions of the Mosaic Law are not binding for us—nevertheless it is a Law which was written and proclaimed by God and our opinion is given powerful support by its example and testimony. Furthermore, we have on our side the civil law, which the canonists and all subjects of this empire are equally bound to obey.

When Moses states in the text that the Lord blessed Abraham in all things, he has in mind all the riches of marriage. They are called blessings. Whatever the head of the household possesses, all this

Holy Scripture is in the habit of calling a blessing. If people knew and believed this, there would not be so much plundering and unlawful gain in the world. But the majority live without praying and therefore also without a blessing. And in this unconcern they enter into marriage; they seek and heap up wealth without the blessing about which they do not think even once during their life. How few peasants and burghers there are who have God's blessing and own their possessions without doing wrong to others! Everything is full of usury, greed, and covetousness.

But if you want to enter into a marriage with God's blessing seek the Lord's counsel first of all, and pray: "Lord God, give me a wife and daily bread." God regards those prayers with favor and answers them. "I have made you man and woman," He says. "Why would I not support you? But refrain from the wrong of plunder and theft."

Therefore where a man and a woman are joined by God and in accordance with God's definite will, there is a marriage; and spouses who know this very easily bear and overcome whatever adversities befall them. Thus it is the first and greatest blessing if you know that you have entered into marriage in accordance with God's will and that you have taken a wife because you were compelled by necessity, in order to avoid sin.

Whatever God then bestows, to all those good things you should give their true name and say:

"This son or daughter the Lord has given to me; this field, meadow, cow, and goat God has given to me, and it is a divine blessing."

That is truly a very beautiful and very happy marriage in which there is inscribed both on the table and on the bed: "he favor, will, and good pleasure of God." These are true and boundless riches, but such blessings you will not find in the canons. Thus the patriarch Jacob says below (Gen. 33:5): "hese are the children whom God has given me," surely because of extraordinary favor and blessing. These

- 116 people are aware of and know the Creator and His creature; they realize whence they originated and whence they receive everything.

But these things are taught neither in canonical and civil law nor in medical science; they are taught in Holy Scripture. Everybody hears that Abraham had much property and many successes, and that he acquired great wealth. But whence came that good fortune and wealth? Scripture gives the answer: "ecause God's mercy gave the blessing; He who created him a man gave him his riches."

If we, too, were able to ponder and believe these things, we would be very happy with even a little good fortune; and in very great wealth our feeling would be no different from what it would be if we possessed nothing, because there is no difference between small and great wealth so far as God, who bestows the blessing, is concerned. He who has one cow or one child has the same Lord to bless him as the most powerful king has.

If in this manner we could give God credit for the enjoyment of every good thing, then everybody would be satisfied with his own lot. He who cannot do this turns to shameful gain and scrapes together by fair means or foul, in order that he may possess everything; and even if he has gained possession of it, his heart is nevertheless never quiet but struggles continually with an insatiable desire for riches and possessions.

But he would be far happier if these were his sentiments: "Lord God, whatever Thou wilt give me I shall receive with a glad and grateful heart; what Thou wilt not give me I shall cheerfully do without. I shall be satisfied with moderate means just the same as with great wealth."

But nobody follows this doctrine. Instead, people follow their inclination and the wisdom of the flesh. This is why we want to manage and arrange everything by reason. Meanwhile we are ungrateful and do not recognize the divine blessing of which Holy Scripture makes mention in this passage when

Moses speaks of Abraham's means, silver, gold, herds, and cattle, which he had even as a stranger, and calls all these a blessing of God.

Next the instruction of the servant follows. From this it is clear that Abraham appointed this servant head of the household in his stead. If he was a truly godly man who knew God and believed in Him, it is the equivalent of a miracle and is a great blessing that he had a servant of the kind to whom he could entrust his house and his domestics, and could do so in such a way that he appointed him a lord, as Joseph was at the court of the king of Egypt.

It is a most excellent gift to have a faithful servant or handmaid in the household. In the entire world there is a common complaint about the dishonesty and wickedness of domestics, and it is a curse of God which increases from day to day, because we are smug, despise the Word of God, and do not pray. Therefore the wicked and ungodly are punished with this evil; but the pious are trained and plagued, as they are by other afflictions.

People who are truly blessed have all kinds of possessions and have some לשמ ִׁ and Eliezer who takes care of the affairs of the household faithfully and in the proper manner. Sirach says (Ecclus.

33:31): "If you have a faithful servant, let him be among his fellow servants as though you yourself were present; for you need him as your own life." Such a man was that Eliezer to whom the great patriarch entrusted the management of his household. He surely had to be a very saintly man full of the Holy Spirit, and perhaps he was later on set free; but in this passage he is still called a servant.

Therefore God blessed this house with an unbelievable blessing: in the first place, with possessions and with riches; in the second place, with faithful servants and attendants. Now a third blessing follows: that of a bridegroom and a bride.

But at this point the question can be raised why Abraham, when he exacts an oath from his servant, bids him place the hand under his thigh or on the place of his thigh. Scripture says nothing about whether it was a rite observed by the fathers and handed down from father to son or recently instituted by Abraham for the servant to swear by placing his hand or fingers on his thigh. If there was an ancient custom of swearing in this manner, Abraham followed the usual and ancestral practice, and the servant, who was familiar with this custom, swore.

But it has a wonderful and grand meaning that he places his hand, not upon the breast, the head, or the hand of Abraham but on that place to which the begetting of children is ascribed in Holy

Scriptures. In Gen. 46:26 we read: "All the souls who came into Egypt with Jacob came out of his - 117 thigh." Likewise: "Levi was in the loins of Abraham." David came out of Abraham's thigh; that is,

Abraham was the source and origin, so to speak, of his offspring.

The Jews maintain that this was done on account of circumcision, which takes place near that part of the body;10 but I prefer to believe that it originated from the understanding of the fathers, who understood from the very beginning that the Savior would come and be born from the human race.

Moreover, an oath is one of the most sacred acts, because it includes the name, the worship, the invocation of God, and everything that is divine. Accordingly, when an act so sacred and a worship of God so special is applied to this place, it follows that this place was regarded as sacrosanct and as much as divine.

One might have these thoughts if this custom had been handed down and adopted by the fathers; but because Holy Scripture is altogether silent, it is not our business to make any assertions or denials.

What Holy Scripture teaches, denies, or affirms, that we can safely imitate and teach. Thus because it says nothing about Shem, does not describe his birth, his death, or his parents, we cannot know or relate anything about those matters; and this was done on purpose, in order that the figure of Christ might be set before our eyes.

Nevertheless, it is likely that Abraham was the first to introduce this rite and that he commanded his servant to place his hand under the thigh as under a most sacred object; for he could have found

Mt. Moriah, an altar, heaven, earth, the sun, the moon, or any other creature toward which to raise his fingers, just as in our day they swear by the Gospel, while in the papacy they swear by the relics of the saints.11 For an oath is always sworn by something holier and more sacred than we are (cf. Heb. 6:16).

But since Abraham gives the order to touch his thigh, he undoubtedly regarded this as a sacred object.

But if it is true that Abraham was the originator of this rite of placing the fingers on the thigh, he understood the promise containing the words "in your Seed," not in a simple sense but in accordance with the Pauline explanation that the Savior of the world would come from his thigh.

This is how Paul expounds this passage in Gal. 3:16: "It does not say, 'And to offsprings,' referring to many; but, referring to one, 'And to your Offspring,' which is Christ." That meaning of the promise Abraham understood, especially since Isaac, his son and the heir of that land, had already been born. Therefore he regarded his thigh as a sacred object on which he bids the servant place his fingers when he is about to swear.

For this was the source and origin from which would come the Seed that would give life to and justify the entire human race.

This is in agreement with Holy Scripture, which, as I have stated before, frequently speaks highly of the loins and the thigh. To be sure, it appears to be a hideous object because of the lust and the horrible concupiscence which, in the human body, has its seat in the loins and the thigh; yet God regards as a most sacred object one which by its own nature is vile, indecent, and polluted by sin.

Thus God commands that circumcision be carried out in a most indecent place—in a place about which one can hardly think, much less speak, without offending decency. Yet it signifies not only that we wretched sinners were conceived and born in lust, but also that the Seed promised to Abraham would come and would not only be blessed and without sin and lust but would also bless all nations.

Therefore God concerns Himself with most unseemly things, and here Holy Scripture is wordier and more lavish in the description of marriage than when it is speaking of most important matters.

Above (cf. 22:16) it disposes of the promise concerning the spiritual blessing in very few words: "By myself I have sworn. In your Seed shall all nations be blessed." This entire chapter contains nothing else than the description of Isaac's marriage, of how the servant is sent, and of how the bride is fetched.

Why is this done? Because God made us and we are His creatures and work, for this reason He concerns Himself about His work even in the midst of sin, death, hell, shame, and dishonor. God's salvation, life, and all instances of His help are in the midst of opposites. He preserves in death, bestows righteousness in sin, and gives peace and security in extreme perils.

These are divine works which carnal people, who do not have the Holy Spirit, do not understand.

Therefore they turn their eyes solely to the lust and indecency in marriage. In concupiscence they do not see that most holy blessing of begetting children, because they are aware of nothing except the flames of extremely indecent concupiscence. Thus in death they discern nothing except death, and in - 118 hell no heaven. As they perceive, so they judge. But because we did not make ourselves—for "male and female He created them"—we should maintain that God cares for us as His creatures.

This, then, is the reason why Holy Scripture deals with this seemingly ignoble subject at such great length. Marriage is nothing new or unusual, and it also has the sanction and praise of the heathen, in accordance with the judgment of reason. But who has ever looked at it or thought of it in this way, that it is a creature of God, a blessing in a curse and chastity in lust? If you judge in accordance with reason and outward appearance, marital intercourse differs in no respect from harlotry. Yet the former is chaste and honorable under the forgiveness of sin and under the blessing, and is pleasing to God; the latter is shameful and condemned under the wrath of God, because in matrimony God preserves His institution and ordinance in the midst of lust and indecency.

Therefore Abraham understood this passage very well: "In your seed will all nations be blessed," which includes Christ. And because of Christ, who sprang from the loins of Abraham, from which the entire human race comes, everything should be regarded as pure, clean, and holy, because He is the same seed and the same flesh that we are. But He is truly holy and was conceived by a miracle, not like us, but without the passion, lust, lewdness, indecency, and vileness of a father, and was also born without the pain of a mother. Yet He is the Seed of Abraham.

This was indicated when Abraham commanded the servant to place his hand on his thigh, because Christ is in the thigh. Therefore for the sake of Christ marriage must be holy and pure; and sexual intercourse, which in itself is most indecent, must be chaste and honorable. And Abraham believed that his thigh was sacred, not on account of himself but on account of the promise of God, because the promise includes his thigh, and that promise is most holy. Therefore it sanctifies Abraham's thigh, so that those who come out of it through the lust and sexual intercourse of the flesh are also reckoned as chaste, not as unclean, and the marriage bed is regarded as undefiled and marriage as honorable (Heb.

13:4), solely on account of the Seed that is to come.

If Paul had not explained this passage in this manner, I would not have understood it. David, Isaiah, and Jeremiah saw the same things; but the great mass of the prophets, as well as the Jews, looked at them only in passing, just as we do. In women we seek that vile pleasure and nothing else than what we feel and what affects us carnally and agreeably and delights us. But this should be learned and painstakingly noted, that in the midst of death God sees life and in indecency sees honor.

The theologians of old assume a threefold chastity: of virgins, of widows, and of spouses.12 But is it chastity when a husband begets children? It surely lies hidden, since it is covered by an astounding loathsomeness, so that nobody recognizes that it is chastity, because it differs in no wise in sensation and outward appearance from fornication. Thus no virgin is so chaste and pure that she does not feel a desire for a man. Young men have the same experience, and, what is more, indecent dreams and pollutions follow. Assuredly there is no true chastity in that case; it is only external, because lust is burning within the blood and in the innermost feelings. To such an extent has nature been corrupted.

Therefore the papists flaunt their chastity and virginity in vain.

They are reluctant to admit that conjugal chastity exists or is called such. But they are compelled to do so by the authority of the theologians of old. For otherwise they call it uncleanness, just as they explain the statement of the prophet Isaiah, who says (52:11): "Purify yourselves, you who bear the vessels of the Lord." This, as they say, means: "Abstain from marriage if you want to serve the Lord and administer the sacred rites."13

Chastity is indeed a very fine gift, and it is most honorable to live with one's lawful spouse and to avoid fornication. Although the chastity of widows and virgins is on a higher plane, it is nowhere pure, and you will not find any virgin or widow in whom all feeling and desire are completely extinguished and dead. Therefore when they arrive at God's judgment, God declares: "You have been a very pure virgin, a chaste young man, perhaps also undefiled; but you have not been without passion and lust.

Therefore the Law, which says: 'You shall not covet,' condemns you."

Thus chastity will remain in Christ alone, who was born from the thigh of Abraham without lust and sin. Through His chastity we, too, shall be chaste and saved.

And Abraham himself not only understood this and kept it shut up in his heart, but he also preached it in many sermons that were constantly based on this one statement:"In your Seed," etc.

Inasmuch as he wanted to introduce that new rite into his church, he carefully inculcated the promise, - 119 in order to persuade the people about the certainty of the future Seed, just as we stress the doctrine of the deliverance and the raising of our bodies at the Last Judgment: "It is sown in weakness, in corruption, in dishonor" (1 Cor. 15:42–43). Therefore the godly should be exhorted to oppose faith to what the eyes see, and in the midst of corruption and dishonor to look at the glow which surpasses the brightness of the sun and the stars, and in the most horrible corruption, the consumption by worms, and the overpowering stench to look at the balsam and the eternal glory. Thus when faith sees a dead person placed into the earth, it does not see the corpse or the corruption; but it sees the unimpaired state of the body, immortal glory, and spiritual life.

Thus Abraham preached that in the lust and concupiscence which are apparent to our senses one should keep in mind the future Seed that would be without lust and blessed—the Seed that would save the entire world. And Abraham declared that he had been chosen to be the Seed's father. These words the godly, and especially the servants in his house, believed; and for this reason they honored the thigh as a sacred object, yet not to the glory of Abraham, as we were once wont to accord to creatures the worship and honor owed to God, but on account of faith and their expectation of the future Seed.

If the pope had the glory that whoever kissed his feet was kissing a sacred object, good God, how overweening he would be! Yet by his downright lies he has brought this about among kings and monarchs.

Abraham had the promise which involved his thigh as the origin of the Seed. Therefore he regarded his thigh as a sacred object, but to God's glory and honor, not to his own. Thus he was justified, as a result not of the seed, the blood, and the will of a man or of the flesh but of God (John

1:13), that is, of the future Seed, which nevertheless was to come out of his thigh; and thus he found glory in the midst of shame and the utmost chastity and modesty in the midst of lust.

I am afraid, however, that sometime later there followed that horrible indecency of the heathen Ishmaelites. For human nature cannot keep within bounds or preserve in a sensible and godly manner what has been handed down correctly and scrupulously by the forefathers, but it turns aside at once either to the right or to the left. When the Midianites heard these grand promises, namely, that Abraham's thigh or the power of procreation enjoyed such great honor, they soon fell into the most indecent idolatry and not only defiled themselves with the indecency of lust, as though with extraordinary sanctity and righteousness, but even set up and worshiped a unique idol called Priapus.14

Such is the custom of idolaters; they appropriate only the works of the ceremonies after they have abandoned the Word and the Spirit.

Thus others, too, because they overlooked the fact that Abraham had a special command to sacrifice his son, slaughtered their sons as an act of obedience to God. They did so without faith and a command of God. That is reasoning from the example of the fathers, not from their faith. Although they performed the same work, their faith and heart were different. In the case of Abraham there was the command of God; but they did not have a command, promise, and word. They were idolaters.

Thus the adoration and worship of the sun undoubtedly originated from the traditions of Adam.

For he taught his domestics and his children to bow their knees at sunrise and to give praise to the Lord of heaven and earth, and to acknowledge the countless benefits God bestows on the world through that most beautiful luminary. Although his decendants retained that rite and ceremony by bending their knees toward the sun, they forgot to give thanks for the goodness of God, who created the light and the sun; and later on they made an idol of the sun.15

All this originated from the godly traditions of the fathers; for wherever Christ builds a temple and gathers a church, Satan invariably has the habit of imitating Him like an ape and inventing idolatrous forms of worship and idolatrous traditions similar to the true doctrine and the true forms of worship.16

But he belittles the promise and the spirit of the fathers, and meanwhile he introduces impressive pomp and magnificent pageantry. The result is that he overcomes and obscures true worship and the church by means of a semblance of religion and of saintliness.

Thus the pope has converted the Lord's Supper into horrible idolatry. Christ instituted it that we might eat and drink His body and blood, in order to buoy up our consciences and to strengthen our faith, as He says (1 Cor. 11:24): "Do this in remembrance of Me"; that is, "Proclaim Me, give thanks to Me, and awaken your faith." But the pope has kept the outward performance of the work,17 and has completely done away with its true use in remembrance of Christ. Indeed, by means of a prohibition

- 120 he has decreed that no one should read the words of institution in public. This is attested in a book titled On the Secrets of Priests.18 No one was permitted to read the canon except the priest, and it would have been an infamous action and a crime to utter the words of the Supper in a loud voice.

Later on the pope took away the second species19 from the church and invented the fiction that in the Mass there is a sacrificial offering for the sins of the entire world. This business was by far the most productive; for from it came so many churches, altars, and convents, and that entire form of worship with its countless ceremonies, evidently for the purpose of stabilizing that abominable desecration.

In this manner the world always imitates the customs and rites of the fathers. But it cuts off their head; that is, it does away with faith, the promise, and the command of God and retains the deed itself or the outward performance of the work. Subsequently the unlearned are deceived, and wretched consciences are inveigled into the fraud by the magnificent pomp and splendor of works and outward ceremonies.

Thus mention was made above of Ur of the Chaldeans, where people worshiped Orimasda, that is, the sacred fire.20 This form of worship arose from the fact that they had seen fire sent down from heaven consume the sacrificial animals that were offered. This was a sign of God's promise and intention to approve of the sacrifices of the fathers. Hence they appropriated these and similar sacrifices for their idolatry and worshiped light or the sacred fire. For this reason they called themselves יםדיִסִחֲ, that is, saints.

For it is the devil's rule to build a chapel next to a church and temple of Christ, that is, to appropriate the works and examples of the fathers, disfigure them, and turn them into a work that is performed without regard for faith.

Thus the Jews are not very successful in imitating the ceremonies of the fathers. They make a work out of circumcision and pitifully torture their infants. Faith and the promise they have thrust aside, and they think that the work and the ceremony are of the utmost importance, not the Word and promise of In this manner the Ishmaelites—since they knew that they were the sons of Abraham and had come out of his loins, but that the loins had the blessing on account of the Blessed Seed, who would be born from them—appropriated the outward performance of the work and the lust without the promise and faith, until eventually they worshiped the male organ, something that the Greeks and Romans later on adopted. Indeed, Baal-peor (although I shudder at mentioning this) is nothing else than the indecency of the male organ with its lasciviousness.

Procreation is a blessing, and it is a work of God. For this reason the loins and the thigh of Abraham are blessed, but not as a result of the work that is performed; they are blessed because Christ, the divine Seed, is in the thigh. Then the blessing is there in the midst of lust and concupiscence, and the lust is covered and tolerated by divine forgiveness.

Abraham did not deny that concupiscence is a sin and that the thigh has been corrupted by the original disease, but he added saintliness and the remedy of marriage and of the divine ordinance.

Thus we do not deny that the body is buried in the utmost dishonor; but we have a plaster with which it is covered and healed, because we know that the dishonor will be turned into very great glory.

In itself the dishonor is nothing else than the utmost uncleanness; but that it is turned into glory, this happens as a result of the pure grace of God. If, however, I wanted to accept the object and the work itself alone as glory, I would retain nothing but dishonor. But the work should be done as a result of the Spirit, faith, and the promise. Then the work is no longer dishonorable. No, it is illumined with a most glorious light that is brighter than the sun and gives off a more delightful odor than any balsam or incense. But this is not produced by the dishonor; it is produced by the grace of the Holy Spirit.

Thus the male or female organ is most indecent and does a very vile work; but because the promised Seed has come out of the thigh of Abraham, it covers that indecency and makes it a sacred object. The Ishmaelites, however, attributed purity, modesty, righteousness, and sanctity to the work in itself. For they said: "In what respect would the organ of a woman or of a man sin, inasmuch as Holy

Scripture states that the thigh of Abraham was blessed?"

- 121 It is surely to be lamented and deplored that human nature has been so horribly corrupted.

Therefore one should curb the sensual desires with all zeal, repress and detest concupiscence, and strive after modesty and chastity. And if it were impossible to cure and avoid altogether that evil which is implanted in our nature because of original sin, one should bemoan and deplore it, as Paul complains (1 Cor. 9:27): "I pommel my body and subdue it." "Yet," he says, "I find nothing good in my flesh" (cf. Rom. 7:18). But afterwards one must apprehend and invoke the Seed on whose account

God has blessed us, in order that the remnants of sin may not be charged against us.

"For there is no condemnation for those who are in Christ Jesus" (Rom. 8:1).21 Paul does not say that there is no sin; he says that there is no condemnation. Otherwise we shall follow after the work of the flesh, fornication, and adultery, give free rein to lust, and thus apprehend the matter to the exclusion of the blessing, as happens in all superstition and idolatry, which for the most part take their beginning and have a very excellent origin from the fathers. But—to make use of the terminology of the dialecticians—the idolaters combine and divide improperly.22 They separate the work from faith, the matter from its final cause. From the work they construct righteousness. This is devilish dialectic.

But Abraham, who knew how to distinguish these things properly, was a most excellent man. He was not addicted to the licentiousness of the flesh; yet he maintained that under lust and sin there was concealed a blessing on account of the future Seed from his loins—the Seed whose holiness and chastity are so great that He would bless the entire world, and that because of the blessing God would put up with that conjugal lust. Otherwise we would all have been condemned, because concupiscence inheres fixed in our bones and marrow and cannot be overcome and quenched by anyone, in accord with what is stated in Ps. 51:5: "In sin did my mother conceive me."

Therefore let this be the explanation of and the reason for that rite which Abraham introduced in his church, namely, that by his excellent spirit that wonderful mystery of the incarnation of Christ which he wanted to impress on his domestics was pointed out23 not only by word but also by deed and by an external sign.

Then let the reader remember that it is always customary for horrible superstitions to follow from the religion of the fathers. Thus it is certain that the Ishmaelites boasted about the thigh of Abraham, that they were descended from that flesh which was considered worthy of having the name of God called upon over it; and after this they fell into horrible blindness and worshiped indecency itself, since they understood flesh in a material and not in a spiritual sense.

This disease has raged in human nature at all times, and it makes monkeys of us, so that we follow the deed and the examples of the fathers and abandon their spirit. This is especially worthy of mentioning and observing in this passage.

Thus the pope had very clear testimonies of Scripture and distinct signs of grace, and if one considers these, one will hardly believe that such a great abomination could have followed. What is clearer than the Sacrament of Baptism, the Eucharist, the use of the Keys, the voice of the Gospel, and the Passion of Christ preached, depicted, and represented in various ways? Yet among so great an abundance of sacraments, signs, words, and examples the Antichrist has been ruling for so many centuries with very great power.

By the grace of God we have cleansed that doctrine again, but I have no doubt that a little later there will follow men who will once more espouse works and human traditions after they have rejected the doctrine of godliness and have forsaken the source of righteousness. If Münzer and the Sacramentarians, although they heard that we were teaching the Spirit and rejecting works, were able to misuse this doctrine and, after despising the Word and the sacraments, to blare nothing else than the Spirit,24 and that while we are still alive, teaching, and refuting, what will happen when our teaching has become silent?

They agree with us in thinking and preaching that the works of the pope do not justify, but that another righteousness of the spirit is necessary. But by this spirit they understand manias, revelations, and their own thoughts.

The antinomians have followed these people. They teach plainly that all sins have been removed and should not be censured, and that people should not be frightened with the Law, just as the Ishmaelites fancied that because the thigh of their father Abraham was holy, everything is holy. The antinomians, of course, carefully conceal this and try to disguise their doctrine; but secretly they

- 122 support this absurdity and say that sin has been forgiven, that there is no condemnation, and that therefore sin is nothing or has been completely done away with (Rom. 8:1).25

This error has its origin in the most glorious doctrine in the writings of the apostles (1 John 3:9):

"No one born of God commits sin"; likewise in the statement26 "I believe in the forgiveness of sins."

For they do not understand that there is righteousness and forgiveness of sins in the midst of sins, but they imagine that sins have been done away with completely.

The Jews reason as follows: "If we are the seed and the sons of Abraham, we are holy and blessed, and we alone please God." Nor has it been possible for them to be disabused of this persuasion by the disasters they have suffered up to this time for so many centuries. But that Abraham's thigh is holy and his seed sanctified, this does not happen on account of his thigh in the flesh or on account of Abraham himself, in accordance with the statement in John 1:13: "Not of blood nor of the will of the flesh nor of the will of man, etc.," but because the holy Seed is enclosed in that thigh. This Seed they reject and blaspheme and believe that they themselves are the blessed Seed. For this reason they take and understand the thigh according to the flesh only, without the Spirit; and they become Ishmaelites,

Epicureans, and antinomians, who, because of the remission of sins, deny that any sin remains.

But Paul has a different definition of the forgiveness of sins when he says (Rom. 7:25): "I serve the law of sin." Likewise (v .19): "For I do not do the good I want"; that is, there adhere to me many wicked inclinations and emotions, smugness, doubt, and impatience in adversity. Therefore one should teach and believe the forgiveness of sins in this manner, that sin surely will not condemn us, because it has been forgiven—not through the righteousness of the flesh but through the Son of God, who put on our flesh—but that if you separate Him from the flesh, you are already condemned.

Therefore those who have been justified and have the forgiveness of sins are sinners, because they complain that they cannot do what they want. They fight, and they resist concupiscence and the inherent sickness; they crucify the flesh. Nevertheless, they cannot be completely set free, as Paul explains (Rom. 7:24): "Wretched man that I am! Who will deliver me from this body of death?"

The antinomians will obscure this doctrine, and they will stress grace so much that they will blot it out and bring people under the wrath of God, because they will make people altogether unconcerned about God's wrath and judgment, as though no sin remained and no fear of death and hell.

Accordingly, sin clings to the saints, and grace contends against it most vigorously. The struggle between the spirit and the flesh, between the serpent and the Seed, continues as long as this life lasts.

The Seed crushes the head of the serpent, but the serpent lies in wait for the Seed and bites His heel The Ishmaelites reject the Seed, and by taking the blessing in a material and carnal sense they glory that they are the children of the flesh. Therefore they are condemned sinners, even though they are descended from Abraham.

Thus we stated above that marriage is sacred, and Paul says (cf. 1 Tim. 2:15) that "women who bear children are holy if they continue in the faith"; that is, if they believe in Christ and contend with the serpent, which means that they are chaste or withstand the wicked impulses of their flesh.

Otherwise a woman, so far as physical procreation without faith and without the Seed is concerned, will be condemned.

Accordingly, one must retain the holiness and the blessing of the thigh, or rather of the Seed which was born from that thigh, has blessed all nations, and has sanctified the chastity polluted in marriage, lest the uncleanness and the defilement of the flesh condemn us. If this is not done, we fall at once into the error of the Ishmaelites and into like condemnation, and nothing but the name of and the reputation for sanctity will be left.

Thus the pope taught holiness after he had thrust aside the Word and the Spirit. He taught that after Baptism, when they had grown up, Christians should enter monasteries, torment the body, and render satisfaction for their sins. Similarly, the Turks, too, have a variety of works and exercises on account of which they boast that they are saintly; but it is only the semblance and name of saintliness, under which horrible faults are hidden. Accordingly, when the doctrine concerning the Seed has been discarded, no salvation is left, because vices become virtues and turn into habits, as Seneca says.27

What should be reproved as a fault is propounded as righteousness, wisdom, and salvation, just as - 123 pilgrimages, the cowl, and the distinction among foods and apparel were regarded as the height of righteousness, yes, as perfection.

But if faults, that is, idolatry and error, are held up as righteousness, what and of what sort are sins that are openly manifest? There the Word of Christ is fulfilled (Matt. 6:23): "If, then, the light in you is darkness"; that is, if error and falsehood are your light, life, salvation, and perfect righteousness,

"how great is the darkness!" This refers to the flesh itself, which is hidden and adorned and becomes a sevenfold sin.

Therefore I urge you to learn carefully and to meditate on the doctrine of justification. Together with us, false brethren condemn the works of the pope; yet they oppose us, because they strive for new, unusual works and do so while we are still living and contending against them.

The justification of Christians consists in this, that sin has been made weak and does not have dominion over us. If you take a wife, you will feel lust; but you will be able to live in a chaste and godly manner with her because you believe in Christ, for then sin has been made weak. On the other hand, if you enter into marriage with intense passion and with the expectation of sundry pleasures, when hardly one or two months have elapsed—often even before the wedding a dislike will develop— there will arise annoyances between you and your wife and a dislike greater than your love was at first.

As a result, you will more eagerly desire to be separated from her than to be joined to her. You will wish for your wife's death, and any other woman will seem more beautiful and agreeable in her manners and character than your wife; for then sin has dominion.

Consequently, this passage presents an example of a marriage where grace reigns and sin is made weak. But if you do not begin so great an undertaking in a similar manner, namely, with humble prayer and faith, you will have a very sad marriage abounding in quarrels, contentions, and perpetual disagreements. Thus one encounters such common complaints as "I can live neither with you nor without you" and "Woman is a necessary evil."28 These things generally happen to those who have in view nothing else than the wretched flesh and lust, and who picture to themselves pleasures of every sort. Why do they not call upon the Creator of both sexes, who is both the Author of marriage and the best Counselor in marriage? They have in mind solely the definition laid down in civil law, namely, that marriage is the union of a man and a woman which maintains inseparable companionship. Here the true differences and duties have not been mentioned, for those people have no understanding of the matter. How, then, could they give a correct definition? Their definition is purely material.

But this is the true definition: Marriage is the divinely instituted and lawful union of a man and a woman in the hope of offspring, or at least for the sake of avoiding fornication and sin, to the glory of God. Its ultimate purpose is to obey God and to be a remedy for sin; to call upon God; to desire, love, and bring up children to the glory of God; to live with one's wife in the fear of the Lord; and to bear one's cross. But if no children result, you should nevertheless live content with your wife and avoid promiscuity.

Up to this point we have discussed the rite of taking an oath—the rite which Abraham instituted.

Next let us consider the form of the oath. It was clearly a new rite when the servant who was about to swear placed a finger or his hands under Abraham's thigh. We raise two fingers because in every case two witnesses are required. Thus the two fingers which have been raised toward God and point out the true God take the place of two witnesses.

The form of the oath is this: "I shall make you swear; that is, I shall take an oath from you, or you will swear to me by the Lord, the Gods of the heavens and the Gods of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I am living." Here Scripture bears witness clearly that the mystery of the Godhead was not unknown to the fathers, especially to Abraham, who would not have permitted the oath to be made in these words if he had not understood that the Seed is more than a human being.

Because the Son of God mixes Himself into flesh and is a divine leaven, as it were, that has been concealed in the dough which is full of sins and corruption, Abraham is speaking of one essence and yet continues with the plural "by the Lord, the Gods of the heavens and the Gods of the earth." Hence

God is one altogether uncompounded essence and nevertheless more than one in respect to persons or hypostases.

- 124 But when we swear, we always give expression to two things: we invoke God's help and defense and call down His punishment. It is as though you were saying: "So help me God" or "May He punish me if I swear falsely. So help me God or not.29 If I keep the oath, let Him be gracious toward me; if I am swearing falsely, let Him punish me."

This is a very beautiful way to worship God and to call upon Him; for he who is swearing confesses that he is imploring the mercy and favor of God, is expecting from Him the benefits of His defense and help, and is calling clown upon himself God's vengeance if he should swear falsely.

Therefore there is attached to the Second Commandment the threat which threatens perjurers: "For the Lord will not hold him guiltless who takes His name in vain" (Ex. 20:7).

For perjury is a denial and contempt of God. But if you keep your oath, you are rendering the highest form of worship to God; for to swear is to trust in God as your Protector and Deliverer. But if you swear falsely, you have already denied God and rejected His grace; and you have called clown His displeasure and wrath upon your head.

Above, when Abimelech swears to Abraham, they did not make use of this form or of that rite; but here there is a new way to swear, because Abraham wants to include Christ in the oath, in accord with the statement in Ps. 63:11: "All who swear by Him shall glory." For he who swears in conformity with the truth worships and honors God and calls upon His name; he who swears falsely blasphemes and reviles the Divine Majesty and insults It. He despises It and regards It as nothing. Finally, he who swears unnecessarily sins, namely, when an officer of the state and the law of love do not demand it.

But why does Abraham forbid his servant to look for one of the daughters of the Canaanites? My answer is that Abraham, near death, had experienced many things in this land when he lived among the heathen people. It was necessary for him to observe their customs and way of life rather carefully, to associate with them, and to talk and confer with them about various matters, inasmuch as all his wealth and livelihood—almost as in the case of a shepherd—consisted in cattle and fields. From this source he not only fed and supported his domestics but also sold meat, butter, milk, cheese, and similar products. This could not be done without close association with the inhabitants and citizens.

Consequently, as a result of that association and intimacy, some, possibly of the foremost families of Ephron or others, were perhaps induced to desire Isaac, such a respectable and handsome young man, as a son-in-law or relative by marriage. And above it has been stated that because of God's blessing

Abraham was wealthy. For this reason alone they surely wanted to be friends with him.

But Abraham had various reasons for refusing this. He was afraid of dangers either for his household or for his church. Perhaps he did not like the character and the conduct of the girls, because they were exceedingly proud if they were distinguished by wealth, beauty, or descent. For it is especially hard to be a son-in-law in the house of a powerful and rich man, and nothing is more unbearable than a rich and domineering woman; for the husband is forced to comply with his wife's command and authority, or by their blandishments the women at least prevail over and weaken the men who are in the clutches of love.

Therefore these dangers to his household came into his mind in order that he might not look for a beautiful or rich woman but might seek one who was honest and respectable, one who would be diligent and painstaking in managing the household. For to be subject to domineering wives is not only irksome but also disgraceful; and they should not lord it over their husbands but over oxen, sheep, and asses.

In addition to this reason, however, there was the more important one that concerned the church, inasmuch as this land was condemned by God, as God said above to Abraham: "I will give you this land" (Gen. 13:15); and "The iniquity of the Amorites is not yet complete" (Gen. 15:16). Therefore he regarded it as a land rejected and spurned by God—a land which God threatened with destruction.

Meanwhile, however, he had intimate and friendly relations with them in business agreements and all sorts of transactions, and it was a wonder that he found that some saintly people were still dwelling in that place. Of these we have spoken above.

Abraham understood all these things, for he was a spiritual and intelligent man. Therefore he was unwilling to mix his seed with the blood of the Canaanites, lest his son become an idolater and the commingling of the seed lead at the same time to an intermingling of holy and idolatrous forms of worship. The worship of the saints is evidently plain and without show and splendor. On the other

- 125 hand, the ungodly are puffed up with their righteousness, and by their show they very easily deceive the weak. Therefore Abraham saw that his son would nevertheless be in grave danger, even though he might not be led astray.

Therefore Abraham is concerned about his son and about the bride and the family of his son. And this is a matter of divine right and has to do with the definition of marriage over against the pope, who makes a brothel of marriage and does not see any difference between the coition of beasts and that of human beings.

I do not doubt that very many girls were offered to Isaac and that among them there were some who were beautiful, rich, and of noble birth. But Abraham closes his eyes and forbids his son to marry any one of them, not because he opposes the honorable desire of his son, who, because of his age, was now ready for marriage, but because he wants by all means to give him a respectable girl in marriage, not one who would be his son's ruin and an offense to the entire church.

Moreover, Isaac does not oppose his father but takes his advice with the utmost goodwill.

Therefore let all young people remember this example, and let them learn to respect the authority of their parents and the sanctity of the divine ordinance. Let them not think that intercourse is bestial, as the pope supposes it to be. But above all they should call upon their true Father and the Author of all things, in order that they may start without sin: "Lord God, Thou hast created me a man. Thou seest that I cannot be continent. I am calling upon Thee. Direct and bless my undertaking. Give me counsel and help. Choose for me a woman with whom I may be able to live honorably and to serve Thee, and by faith and prayer to overcome the inconveniences and difficulties of marriage." Those who disdain these admonitions and are carried away by a blind impulse, without faith and prayer, will eventually experience, and be overwhelmed by, all kinds of misfortunes.

What is more desirable than a happy and peaceful marriage, where mutual love reigns and there is a most delightful union of the hearts? A marriage of this kind is praised everywhere as a miracle.

When I, as a young man, heard such commendations and praise of an honorable and happy marriage— likewise, when I read in Paul (Eph. 5:25): "Husbands, love your wives"—I used to wonder why this happened and what purpose it served to give exhortations and precepts about the love of spouses among whom one could often find not only love but even passion.

But experience has taught me that out of many marriages hardly one merits praise. From this fact stem those common disparaging statements: "The bed in which a wife lies is never free from wranglings and mutual bickerings."30 On this account many men are most vehemently averse to marriage.

But one should not feel or think about this kind of life after the fashion of the heathen. No, one should acknowledge God as the Creator, and one should bend the knee in humility and implore Him in faith to bestow a companion and bedmate. When this spirit and faith are associated with the invocation; then one will be able to take care of everything else in a reasonable manner, to deal with one's parents, and to listen to their advice. Later on, if everything does not turn out according to your wish, you nevertheless have this comfort: "I have prayed. I have asked God, my parents, and my relatives for advice. If anything untoward happens, I shall bear it calmly." For it is a great comfort to have God as a Witness and Supporter, and one's parents and relatives as confidants and advisers.

On the other hand, if you have entered into a marriage at your own risk and without the knowledge of your parents, it will everlastingly trouble and distress your heart. You will say: "Behold, I am being punished for my foolishness and obstinacy. I have displeased my parents; and I, in turn, am being burdened with every kind of misfortune." That is an unbearable cross.

Accordingly, this is a very fine chapter not only for doing honor to marriage but also for comforting the consciences of those who experience the inconveniences of marriage.

Inexperienced young people do not see the annoyances and burdens of marriage beforehand. Nor do they consider that they have the devil as their enemy. He hates the begetting of children as well as the respect, the mutual love, and the harmony of spouses. The bridegroom and the bride do not trouble themselves about these things. Therefore they should be taught to bring this trust with them: "Lord

God, I have entered into this kind of life in accordance with Thy will and with an appeal for Thy help.

Thou wilt give the grace and the blessing, that I may be able to bear the burdens that lie ahead." To this prayer God undoubtedly gives assent and answers: "Let what is being asked for be done."

- 126 But the ungodly give consideration to the vituperations and the inconveniences of marriage and therefore shun it and fall into the works of the flesh: uncleanness, fornication, and adultery, of which Paul says in Gal. 5:21: "Those who do such things shall not inherit the kingdom of God."

I am discussing these matters rather carefully and extensively because I see that the Holy Spirit did not disdain to describe His own work at such great length. Ungodly and wicked men, who suppose that everything happens by chance, understand nothing in the Holy Scriptures and the creatures of God.

But it is our duty to read and to instruct others, in order that from Holy Scripture we may gain knowledge of the creatures, and from the creatures of the Creator.

Scripture points out that God's creature has been blinded and marred. For this reason it praises the dignity of marriage at such great length. We are to learn, and to teach others that marriage is not to be held in slight esteem, as the flesh and the world are in the habit of doing. They do not consider what marriage is but take into account only concupiscence, lust, and sensual pleasure. They strive for ease and riches, which are original sin itself, by which our wretched nature is horribly contaminated.

Therefore instead of the pleasure and enjoyment hoped for, they eventually find vexation, grief, and trouble.

Accordingly, a happy and joyous marriage is very rare; for people do not distinguish the work of God from original sin. But Holy Scripture honors marriage with true and most ample praises and shows how it is the source and origin of the household, the state, and the church, which derive their origin and growth from it so far as their substance is concerned. In the church one seeks the glory of God; in the state, peace; and in the household, the rearing of children. In addition, marriage comprises a huge number of good works and fruits.

Hence God, Abraham, and those who are truly godly regard marriage in a manner that is far different from the view held by the pope, who considers only the lust and the pleasure, that is, original sin, and then also the cross and the afflictions in marriage.

Meanwhile, however, God, in His accustomed mercy, bears with the faults and the punishments of the original evil, because they are hidden, being covered by the blessing and the marvelous abundance of good works, These fruits the papists do not see but call them civil, secular, and carnal works.

Consequently, they look at them as a horse and a mule does (Ps. 32:9). Their judgment is not in accord with Scripture, which points out the fruits and good works of marriage. Indeed, the heathen, too, approved of marriage and wanted to compel their youth to marry, in order that human society might be preserved. But those who, like the papists and the monks, avoided the accustomed troubles and vexations have devised unusual endeavors, works, and orders designed to please themselves and God.

Thus even though they saw, they did not see the things that have been mentioned.

Even if these things are commonly disregarded, the bishops and teachers of the church should nevertheless learn them and teach them to others. For God has not revealed His Word that it should be despised but that we should hear and ponder it, and learn the things that are unknown to us by nature.

The other sciences, namely, medicine, jurisprudence, and philosophy, have more students. But because we disregard this doctrine, we deserve the punishments and the deplorable blindness that follow. We have Scripture and what God has created; ff we do not search these sources, we are deprived by our own fault, and deservedly so, of the blessings offered there.

Lastly Abraham commands his servant to journey to his native country and to fetch a bride from there. Abraham and Sarah were born in Babylon; they were Babylonian citizens, that is, Chaldeans, as Moses related above in Gen. 11:31, namely, that Terah took his son Abraham and his daughter-in-law

Sarah and brought them out of Ur of the Chaldeans. Abraham was not born in Haran, as some suppose and attempt to prove from this passage.31

5. The servant said to him: Perhaps the woman may not be willing to follow me to this land; must I, then, take your son back to the land from which you came?

6. Abraham said to him: See to it that you do not take my son back there.

7. The Lord, the God of heaven, who took me from my father's house and from the land of my birth, and who spoke to me and swore to me: To your descendants I will give this land, He will send His angel before you, and you shall take a wife for my son from there.

All this is described, not because of Abraham, Isaac, and the servant, but because of us and of all human beings to the end of the world. For God wanted to set before us the excellent example of the faith of Abraham — the faith which shines and reigns in his entire life. For he lives and is dependent wholly on the Word of God, who gives him the promise, and according to that Word he arranges all his plans and actions. He does not rely on his own wisdom or on the judgment of reason.

Then he does his duty with diligence. He does not wait idly for an angel to descend from heaven and bring a bride for his son; nor does he neglect any of the things about which a father must be concerned. It is his purpose not to appear to be tempting God. Therefore it is necessary for parents to provide for an honorable and godly marriage for their children, to look for and obtain a bride. They should not suppose that she will come from somewhere by chance or in a novel and unusual manner.

Nor is it a sin if a young man or a girl thinks about a future bride or bridegroom. Indeed, to this end banquets are arranged, decent social gatherings and dances, which should by no means be condemned if they are modest and temperate.

Because we have not been created for fornication but for marriage, it is not only permitted, but it is both godly and honorable to desire and to try to get a wife. But this should be done in faith and with prayer in the manner discussed above, and in accordance with the advice of parents or whoever may be in their place.

Thus Abraham sends out his servant with money and with gilts for the betrothal, because these things belong to contracting a marriage. And let us not think that they are displeasing to God. On the contrary, they are very much approved of by Him, provided that they are done in the fear and reverence of God.

Moreover, the instructions with which Abraham provides his servant abound in faith. "Beware, I beg you," he says, "of taking my son to that land from which I departed; for God has forbidden me to return there. I was led out by the Lord, the God of heaven; He has more dwelling places and lodgings than that region and my native country. He is the Lord of the heavens. Consequently, He has destined for me another kingdom than my native country. Nor do I want you to obtain anyone from this land in which I am now dwelling, because the Canaanites must be destroyed on account the idolatry with which they have been polluted." The same thing is also indicated below (Gen. 34) in the account of Furthermore, for the purpose of strengthening his servant Abraham adds that God not only spoke to him but also gave him an oath. Thus he lives or speaks nothing else than God. He believes God's promise, and in this faith he does all things successfully in the state and in the household. In full and firm faith he performs not only those sublime deeds, such as the sacrifice of his son and the victory over the kings, but also common and everyday deeds. "Because," he says, "God has spoken to me, has promised me, and has sworn to me: 'I will give you this land,' you shall not take my son to that place, because this would be contrary to the promise and the Bible, or to my Scripture and faith."

Thus Abraham lives completely in faith, even in those most trivial matters which the pope calls carnal, secular, and worldly. But that which is done according to the flesh is truly carnal, such as "concupiscence, lust, and the like" (Gal. 5:19). To seek a wife, however, is not carnal; but whatever remains of the flesh is devoured by faith. Therefore it is spiritual, for the Spirit sets us free from the corruption and the blemish of original sin.

Accordingly, Abraham relies on the promise and teaches that all things, great or small, should be done in the full assurance of faith. Thus we, too, should learn that all things, extraordinary or usual, the highest and the lowest, must be submitted to God and committed to Him, in order that we may rejoice and be strong in the Lord, casting all our care on Him. To arrange a wedding for a son appears to be a sordid and almost indecent business. But what great value and dignity it has in Abraham's eyes — so much so that he has no doubt about the presence, the solicitude, and the help of the angels!

- 128 Abraham lays stress on his Bible, that is, on the promise which he had in place of the Bible which we have. "The God of heaven, who has spoken to me," he says, "will send His angel before you." For this is how he reasons: "The angels and all creatures will minister to anyone to whom God speaks.

God has spoken to me. Therefore the angels will minister to me."

This very excellent conclusion, by which he establishes with certainty that angels will be with his servant, is based on God's promises: "I have a God who has angels; He will send an angel to accompany and help you." This is an altogether marvelous statement and trust which leads him to believe that this work has already been entrusted to the angels in order that they may be present with his servant. He thought: "I shall do my part; I shall give my servant gifts to bring to the bride. God will add an angel to take care of the rest."

Thus he commits the matter to God and the angels in complete and perfect faith. He thinks that those heavenly spirits and princes are engaged in this seemingly insignificant, carnal, and foolish work. And so sure is he about their service that he knows and believes not only that he has the angels at home, but that they are also present wherever he sends his servant. Because we have the God of heaven and earth, the angels are our protectors, guardians, yes, our attendants, wherever we are.

From this passage originated the most delightful words in the psalms, such as "The angel of the Lord encamps around those who fear Him" (Ps. 34:7) and "He will give His angels charge of you" (Ps.

91:11). David looked a little more deeply into these accounts than the pope and we are in the habit of doing. We suppose that the angels are not concerned about us but are at leisure playing in heaven. We all think this way by nature, and to this fault of original sin comes the custom of teaching and thinking that they are a very great distance away from us, although we see that whatever we have is preserved and protected because of their defense and service, and that people often perish horribly when deprived of their service. Abraham thinks far differently and more correctly: "The angel of God, who has created me, has given me a promise, and has sworn to me, will concern himself about a bride and fetch her." He does not say: "My cousins and kinsmen will consider how my son will get a bride." No, he says: "An angel will be the spokesman and ambassador who will persuade the bride to follow."

Who has ever heard of or had a like faith — a faith that would give him such a firm conviction about what Abraham promises himself? Ambrose, Augustine, or men like them are nothing when compared with him. And you see what his works are. He is a householder and shepherd; he lives among people according to the common and ordinary way of life; and he does what is usual among all parents, namely, that they take care of and are concerned about the marriage of their children. Here nothing spiritual is evident, no cowl, tonsure, or similar nonsense.

Consequently, these things tend to spur us on to faith and to pray that he who is about to enter into a marriage may call upon God and believe that God will grant the wife he is asking for — the wife who is suited to his character. Therefore you should maintain with confidence: "O Lord, I know that Thou wilt send an angel along with me to manage everything. I shall provide the hand and the tongue, and I shall do my share; the rest will be Thy concern."

These should also be our thoughts when we are about to assume functions in the church or in the government. Because I am being called to the office of pastor or teacher, I shall do what I can. An angel will be at hand to direct everything. Peace, security, and joy of spirit follow this faith in any trial whatever, because I am sure that even if many evils beset me, angels nevertheless watch over and guard me. Therefore let them provide for a happy outcome and for my deliverance.

Anyone who believes this we shall declare truly blessed. But the unbelief and blindness which neither recognizes such great benefits nor believes that they exist is a most disgraceful fault. On this account we are also so ungrateful, rude, and unfeeling that the services which the angels perform for people are completely disregarded among us. Nor does one person promote the advantages of the other with the same zeal with which those heavenly spirits most assiduously perform their services daily and every moment. Therefore we shall eventually pay the penalty for this ingratitude.

And yet the presence of the angels is an assured fact — a fact about which we should not have even one doubt. It is certain that they are not only waiting for our arrival in our future fatherland, but that they are actually abiding with us in this life, concerning themselves with and directing our affairs, if only we believe this with a firm faith.

- 129 But if any misfortune happens in your life, think as follows: "The God of heaven has promised and has sworn an oath that He wants to be my God. Therefore I shall not despair of His help and defense; for I hear that those great princes in heaven have nothing else to do than to be groomsmen at the wedding, to join the bridegroom and the bride, to take care of the wedding, and to watch over the children and the household."

This care has been committed to them; and if we believe, every one of us will have this same experience. For thus we see Abraham fully convinced that angels are with him and are serving him in no other way than if they were standing before his eyes, even though they are invisible. So great is his faith. And he who has the same confidence that the angels are among us and are managing everything sees the angels most certainly; but he sees them with spiritual eyes, not with eyes that are carnal.

But this is extraordinary praise of the heavenly spirits, that they allow themselves to be made use of for such humble services, which, as it seems, are unworthy of them. Surely, our pride being what it is, we justly give thanks to God that we were not created as angels; for we would not have been able to put up with so lowly a service and would all have followed Lucifer. Is it not a lowly and sordid business to fetch a bride for Isaac? For in addition to the fact that human nature has been corrupted and horribly marred by sins and punishments, this sex, in comparison with men, bears special misfortunes and a cross. Accordingly, will an angel so holy allow himself to be sent to a woman? It is altogether beneath the dignity of the angelic majesty.

We, who are nothing else than filth, corruption, and worms, are in the habit of acting like this: If some surpass others by reason of the gifts of eloquence, wisdom, talent, yes, even wealth or beauty, with what arrogance they exalt themselves above those who lack these things! Yet they are their equals in sins and misfortunes.

Thus the devil considered it beneath the dignity of the angelic majesty to serve Rebecca, not in response to Abraham's request but merely in response to his wish when he says: "Go, the angel of the Lord will be with you." This seems to be a very just reason for his arrogance and anger.

It is also clear from this passage what the nature of the good angels is, how humble, pleasant, and kindly their nature is. It does not regard it beneath its dignity to serve the most wretched sinners, men as well as women; for they burn with the light and the knowledge of the goodness of God and realize that whatever God commands is excellent and best because it pleases God.

Thus Gabriel does not refuse to be sent to a virgin far beneath him and to bring the message committed by God (Luke 1:26–27). He does not delay at all; for he knows that it pleases God, no matter whether the commission is unusual or ordinary. The evil spirits despise not only such service but even the Lord and God Himself.

Consequently, since we know that we are enjoying the companionship, protection, and friendship of the angels, let us give thanks to God, and let us imitate their virtues and services of love and of mutual goodwill. No human being is so benign and ready for any good turn and kindness as the angels.

But we do not believe this. Nor do we attribute these virtues to them. It is certain, however, that Rebecca and Isaac had a friend and guardian angel more faithful than their servant and relatives were.

The faithfulness of their servant was evident enough to them, but it was nothing in comparison with the faithfulness and the goodwill of the angel.

Therefore let us learn that our best and most steadfast friends are invisible, namely, the angels, who in their faithfulness, goodwill, and friendly services far surpass our visible friends, just as the invisible wicked angels and devils are enemies more dangerous than those who are visible. Whatever mischief is done springs from the former rather than from the latter, whom we see with our eyes. On the other hand, if anything good happens, it is performed entirely by the good angels.

Therefore if we believe and are godly, the good angels are our best friends, just as they were the best friends of Isaac and Rebecca, who were sinners and undeserving of such great assistance. But because they believed, they had angels joined to them as their servants. Thus we, too, should maintain that we are enjoying the companionship of the heavenly spirits, no matter how greatly we are marred by sins and how unworthy we are of the service of such excellent creatures.

About the fall of the wicked angels there is a statement of Bernard, who, as the poets do, invents the story that Satan fell from heaven because he saw that the Son of God was to become man and would take on this wretched mass of the human race, and that then the service and care of the human

- 130 nature, which was far more wretched than they, would be entrusted to the angels. Therefore since, as Bernard says, he was irritated by the disgracefulness of the situation, he despised the Son of God and for this reason fell from heaven.32

The thought is excellent and pious enough, and we see that through sin Satan, too, has put this evil into all men, that the richer, the more learned, and the more beautiful one is, the more arrogant one becomes, just as the heathen poet asserts: "A man who is proud because of his good fortune does not observe moderation."33

Therefore people should be warned to shun this devilish arrogance and to recognize their own wretched state. If angels fell because of the pride they took in the greatness and excellence of their gifts, it will also be the ruin of human beings, and especially of those who rashly arrogate to themselves a judgment about God's affairs and when they have barely an ounce of wisdom imagine that they possess a hundredweight.

By means of this solicitude and friendship of the angels God wanted to indicate how highly He regards us, who believe in Him, and how ardently He loves us. Would that for the sake of our corruption and that horrible depravity we could know God and love Him in return! He shows Himself so benign and propitious that He dwells with us and associates with us, albeit invisibly. Yet He does not do so imperceptibly, if I may use this expression. He has given us His Son as a pledge of this love and intimate association (John 3:16). But those who are smug and irreligious have ears and do not hear. Their hearts have been blinded, and their ears have become obtuse (cf. Is. 6:10).

But if we believed, we would be blessed and in heaven itself; for faith is the restoration of all things (Acts 3:21). We have the association of the angels and of the heavenly spirits, who take pleasure in being solicitous about our life and our affairs. But the devil opened our eyes in Paradise

(Gen. 3:7). As a result, we consider ourselves wiser and greater than God and the angels. But let us acknowledge our feebleness, and let us exercise our faith in contemplation based on the expectation of the great benefits we enjoy because of the protection of the angels in the presence of the Son of God

This, too, serves to confirm our doctrine about marriage — namely, that it is a matter of concern to God — over against the satanic blasphemies of the pope, who calls it uncleanness. We know from the New Testament (John 2:1–11) that Christ came to a wedding, and in this passage the angels are said to be the bridesmen whom God assigns to His saints. Therefore let parents hold fast to this comfort. Let them pray, believe, and do their duty. Let them send a servant, look for a bride, and obtain her. And the angel of the Lord will be present, and God Himself, who will manage and accomplish everything.

8. But if the woman is not willing to follow you, then you will be free from this oath of mine; only you must not take my son back there.

9. So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

Abraham's extraordinary anxiety is described. He does not want the servant to take his son back to his native country, to Chaldea. For this reason he orders the servant to return without further ado if he does not find a woman who will follow him. And he himself did his duty; he sent the servant to look for and obtain a girl, and he added: "The angel of the Lord will provide a wife if there is one at that place who has been assigned to him by God; but if no girl follows, it is sure that they are unworthy and please neither God nor the angels." Nevertheless, he hopes that God will incline the girl to follow him.

But if it should turn out otherwise, he releases the servant from his oath.

All this springs from the amazing strength and the full assurance of faith; for Abraham was sure that if he did not find a daughter-in-law among his relatives, God would raise up a bride either from stones or from a clod or a rib; for he is arranging the wedding for his son even though it is uncertain whether the servant will fetch a bride. But the earlier favors and miracles, such as the deliverance of his son when he was already about to be killed as a sacrifice, increased his confidence and hope.

Accordingly, Abraham thought: "If I find no one in Syria, in Babylon, or in the entire world to marry my son, God will nevertheless provide a wife for my son."

Therefore let us learn from this example to believe the promises, to look for God's favors, and to endure if any misfortune has to be borne; for Abraham was endowed with a heart fully prepared for any outcome. He occupied himself even with external and seemingly absurd matters in true obedience

- 131 and firm faith. Consequently, he hoped for good things from God and calmly bore the inconveniences that occurred. A disposition of this kind is truly Christian and altogether free. "If you find a bride," he says, "fetch her; but if not, it is certain that there was none worthy of following you or was intended by About that rite of swearing it has been stated above that by it not only the descendants but also the Son of God, who would come from the loins of Abraham, is being honored. One may swear by Him, but by nobody else. Moreover, by the very fact that Abraham commands him who swears to place his hands under his thigh Holy Scripture indicates that the Fruit from his loins is true God.

The question whether Christians may swear has been adequately dealt with and explained elsewhere. It has been shown that they are permitted to require and to swear an oath.34

10. Then the servant took ten of his masters camels and departed, taking all sorts of choice gifts from his master; and he arose, and went to Mesopotamia, to the city of Nahor.

11. And he made the camels kneel down outside the city by the well of water at the time of evening, the time when women go out to draw water.

This matter seems to be without purpose and of no importance, or, as the papists think, secular and carnal. Does the Holy Spirit have nothing else to relate, or to write about, than camels? My answer is:

God is bearing witness that the godly and the believers are the objects of His concern even in the case of trial and very insignificant matters, and He indicates that whatever they do has His approval.

In the second place, Moses wanted to give a description of the pomp and the preparation connected with the wedding when he related that the servant took 10 camels along. The pomp was not wholly magnificent, since no horsemen were present; and perhaps the camels were used to carry the garments and the finery of the women. For Abraham wanted the bride to be fetched in a manner that would do her honor.

Therefore preparation in a matter like this should not be censured if it is moderate and without excessive expense, so that attention is given to respectability and propriety, and all things are done in the fear and reverence of God. The monks condemn all this, even the wedding itself, which nevertheless is celebrated not so much because of custom and enjoyment as on account of the purpose and benefit, namely, on account of the household, the government, and the church, which derive their existence from this source. The wedding is their prerequisite,35 so to speak. For this reason Abraham adds camels and other gifts to be presented to the bride and her parents.

The additional statement — that the servant had all the wealth of Abraham in his hand — the Jews, as Lyra relates, understand of the account books in which the possessions and riches of Abraham were described and which were given to the servant that he might show them to the bride and her relatives for the purpose of winning their affection and goodwill.36

But it is more in accordance with the truth to conclude that this should be understood of the various gifts which the servant took from all the possessions of Abraham and had in his hand, that is, in his power. It is the custom among all nations to win mutual goodwill and friendship by exchanging gifts. Thus the servant took along gold, silver, spices, and the like, to present them to the parents, sisters, and brothers of the girl, just as today we are in the habit of giving gifts to the bridegroom or bride when we are invited to a wedding. This is not at all to be censured, the way the monks have declared it to be a sin; for Scripture asserts that the same thing was done by eminent and saintly men.

Finally Moses also adds particulars about the place, the time, the city, and the persons; so exact is he in this description. This happens in order that we may unhesitatingly maintain that God directs and concerns Himself about our individual affairs and actions as assiduously as possible. The angel, who is the suitor, was given to the servant by God, and he directs the journey and all the plans. The servant had no order to go chiefly to the city of Nahor; Abraham merely told him: "Go to my land, or my native country." But because the angel advises and impels him to do so, he arrives at the city of Nahor.

There — because he is not sure where he should turn — he offers a prayer to God.

12. And he said: O Lord, God of my master Abraham, grant me success today, I pray Thee, and show steadfast love to my master Abraham.

13. Behold, I am standing by the spring of water, and the daughters of the men of the city are coming out to draw water.

14. Let the maiden to whom I shall say: Pray let down your jar that I may drink, and who shall say:

Drink, and I will water your camels — let her be the one whom Thou hast appointed for Thy servant Isaac. By this I shall know that Thou hast shown steadfast love to my master.

As a result of this prayer there arises the question whether one may prescribe to God a time, a place, a person, and a measure of the thing for which we are asking; for since God is very free, one should pray in such a manner that we do not bind God to any circumstance but simply say: "Thy will be done" (Matt. 6:10).

Thus in the story of Judith, when Uzziah had said: "Let us wait these five days for mercy from the Lord" (Judith 7:23), Judith censured this severely and said: "You have set a time for the mercy of the Lord, and you have appointed Him a day according to your pleasure. This is not a word that may draw down mercy, but rather that may stir up wrath and enkindle indignation." (Judith 8:13, 12.)

Therefore the question is asked whether this servant sinned by prescribing to God the manner in which He should act, or whether he was putting Him to the test. Hezekiah's petition is similar when he requires a sign that he will recover and that he will go up into the temple (2 Kings 20:8); likewise

Gideon's when he asked for a sign on the fleece that he would be victorious (Judg. 6:36–37).

My answer is brief. According to the Law, one may not prescribe anything to God; but according to the Gospel, the godly, who are without the Law, may do so, while the ungodly may not. Therefore this request is granted to the servant because he has a command from God. Thus one could give a brief answer, but we do not want to take advantage of this evangelical freedom.

Let us rather explain this question in accordance with the Law. In the first place, one should note that the examples of the saints and of the children of God must not be understood as something to imitate and as a rule except when they follow the rule laid down in the Word.

In the second place, one can answer by saying that the servant did not specify anything when he spoke, but that he expressed a wish; and it is likely that he did not utter these words clearly and distinctly, but that they were a sigh and desire of his heart. Moreover, Scripture also commonly speaks of one's thoughts as words, as in Ps. 14:1: "The fool says in his heart." And in Matt. 9:21 the woman who was suffering from a hermorrhage kept saying within herself; that is, she kept thinking: "If I only touch His garment, I shall be made well."

The servant's thoughts were these: "Behold, I have arrived in Mesopotamia. I am uncertain about what I shall do now. My orders say nothing about where I should turn and whom of the relatives I should approach. Lord God, bring help." And he adds the wish: "O that the virgin who is to be the bride of the son of my lord would come!" He prescribes nothing to God in the indicative or in the imperative mood, as is done in the account of Judith; but he merely expresses a wish, just as if I were silently wishing for the arrival of a prince or of some friend contrary to everybody's hope and expectation.

This serves to comfort us and to strengthen our faith when we pray, because in this passage Holy Scripture points out that God is so near to the godly that He not only hears prayers that specify something, if I may use this expression, but also those that express a wish, just as anyone, if he examines his entire life, has experienced this and will bear witness that oftentimes many things have happened contrary to his hope when he merely expressed a wish.

Therefore it is not necessary to explain this question by means of evangelical freedom; for the sense is no other than that the servant wishes silently: "O that the girl who has been chosen to marry

Isaac would come to the spring now and would carry a jar to draw water!"

The Jews advance nothing but nonsense. But this is the simple intention of the servant who is wishing for the arrival of the girl; and when he sees her coming toward him after she has made herself known by those very signs, he is very much afraid, because what is happening so suddenly and unexpectedly corresponds to his wishes. Therefore it is an indication of some ardent desire, not a tempting, just as if a young man were to come to a place where girls were dancing and were to think:

"Would that I might see her who will be my wife!" and37 by chance were to see someone who later on would be joined to him in marriage.

There are countless examples of this kind even among the ungodly, who sometimes attain their wish contrary to their expectation. But this is the great comfort for the godly, that even when they express their wish, they are praying to and calling upon God. Besides, the disposition of this servant was such that even if Rebecca had not presented herself, he would have submitted to the will of God; otherwise it would have been correct to call it a tempting. But for the previously mentioned reason it is not a tempting or a request for a sign.

But if these statements do not satisfy a contentious person, he should be answered in the same manner in which we answer in the case of the example of Hezekiah and of Gideon. For they pray humbly for forgiveness and beg to be forgiven for asking for a sign. Nor do they ask for this because they are prompted by some lack of trust. No, what has been promised is so great that they can hardly comprehend it; and since they are stunned, as it were, by their joy and surprise, they feel compelled to request a sign of something so great.

Gideon did not doubt that God had sent and called him to serve Him in war; but because of some joy and spiritual amazement he asked for a sign, in order that others, too, who would hear this promise might be strengthened by the sign. Thus the servant could have asked silently for a sign, not for his own sake but in order to strengthen his heart and the girl's love. This is not an inappropriate answer; but what we have said about the optative mood pleases me more, because it is in agreement with the common experience of the godly as well as of the ungodly.

Let us also look at the words of his prayer. "Make it occur," he says; that is, "Make it happen. I beg Thee to let it happen. Lieber, lass mir's widerfaren, begegnen. Let her be the one whom Thou hast provided." The Hebrew verb חכַַיָ means "You have chided" or "You have reproved." The Jews deserve our disgust; for they obscure the proper force of words, weaken it, as it were, and make the words ambiguous. But let us learn to understand and translate them in their proper meaning. For instance, when Scripture states (Gen. 2:21): "He built a woman from the rib of the man," the Jews explain it by saying: "He formed."38 And this is not an inappropriate interpretation, but the sense and proper meaning of the word is not completely reproduced.

Thus since it is likely that the servant did not bring out this meaning in these words but merely in his mind and thoughts, it seems that Moses wanted to express it in special and meaningful words worthy of the Mosaic spirit; and he was undoubtedly mindful of the various obstacles which the devil puts in the way of people in everything that must be undertaken and done. And for this reason it is necessary to pray God to ward off these obstacles and to grant a favorable outcome. Unless He

Himself builds and protects the city, the home, and the church, every human endeavor will be of no avail (cf. Ps. 127:1).

These were the servant's thoughts; for he had an experienced teacher whom he often heard giving the warning that all our activities and plans have a most malevolent and bitter adversary, the devil.

Therefore he prays that the plots and obstacles of the devil may be thwarted and that a happy issue and a favorable outcome may be granted. This he has in mind when he says: "Make it occur"; that is,

"Grant that the parents and the daughter may accede to my request."

It is true that he had a definite command and was not in doubt concerning the presence of the angel — although he did not see him with his eyes — but as a pupil in the church of Abraham he knew that Satan does not rest but turns every stone in order to throw pious undertakings into confusion. He thought: "What if I am not admitted into the city, or at least into the house of Laban? What if the girl does not give her consent? Therefore give me Thy help, in order that everything may go well and be accomplished."

There is a similar expression in Is. 64:5: "Thou hast met him who rejoices"; that is, "Thou wast at hand for those who are Thine, and Thou didst deliver them." But at hand for whom? For him who works righteousness; that is, "No matter how the devil and the enemies stood in the way, Thou nevertheless didst deliver Thy people."

Accordingly, Moses has used an exceedingly meaningful word and has pointed out that the servant was a very excellent theologian who had an outstandingly clear understanding of the plots of the devil,

- 134 namely, that on all occasions he is in the habit of being intent on interfering with and resisting all good works. Thus it is stated in Dan. 10:13: "The prince of the kingdom of Persia withstood me, and behold,

Michael, one of the chief princes, came to help me," and in Zech. 3:1: "Satan was standing at his right hand to accuse him."

These great and diverse perils should dispel our smugness and incite us to pray God to meet us and to grant favorable progress to all our affairs. The obstacles and perils in marriage are countless, but prayer and the angel put an end to them and easily overcome them. Similarly, in all duties, whether you hold a position in the government or assume an office of teaching in the church, you should learn to pray and, in accord with the example of this servant, to entreat God: "Make it occur. Grant that all things will come about of themselves." The servant could never have wished or asked for this if he had not been well instructed in the knowledge and experience of spiritual things and of the plots of Satan.

Therefore let the beginning of all our affairs be prayer to God and next the thought of the care of the angels.

Here also belongs the proper meaning of the other word: "Thou hast appointed her." The Jews interpret this as "Thou hast prepared, hast contended to the end."39 Not bad really, but they do not bring out the force of the Hebrew word and the spiritual meaning. The same verb occurs in Ps. 6:1, Ps.

50:8, and above, in Gen. 20:16: "And Sarah was reproved." Therefore my own explanation is this: The servant was in the greatest distress, although the angel was very close at hand; for he did not feel or believe so firmly that the heavenly spirit was present as surely as he himself was there. Even though we know that we have guardian angels, nevertheless we are often in doubt, and therefore we fear and tremble; for the curse and unbelief are the reason for our doubting and are an obstacle in us to faith.

Consequently, I think that the word תָּחְכהֹו ַַ, that is, you have rebuked, should be referred to the devil, so that the sense is: "Lord God, refute the devil and prove him wrong for Rebecca, in order that she may become Isaac's wife and the mother of the church and of the Promised Seed."

But Moses points out that there is an amazing conflict and struggle in all the works of God and that God brings everything to pass through angels as in a conflict with Satan. The example from Dan.

10:13, mentioned earlier, makes this clear. We have angels associated with us, but they are perpetually engaged in disputing with and refuting the devil, who endeavors to hinder the work the angels desire to accomplish.

The devil saw that Rebecca was a godly, virtuous, and very properly brought up girl, and that she would be the wife of Isaac and a mother of the Blessed Seed; for on this account the servant was there with orders to bring her back with him. This the devil tried to prevent. Consequently, it was necessary for the good angel who was with the servant to dispute with the devil and to refute him; and the servant wished and prayed for this one thing alone, that through the good angels the Lord would eventually prevail in His conflict with the devil.

This is the proper meaning of the verb and the real sense of this passage, namely, that there was a dispute over the girl, if I may use this expression; that is, she was acquired by disputing, because there is continual disputing between the good angels and the demons. The good angels propose and promote what is good; the evil angels oppose to it what is evil, and the godly weaken the wicked objections of the latter and reprove the counsels and efforts of the hostile spirits. In this way Moses wanted to express the prayer of the servant in a poetic manner, as it were, and in figurative words.

15. Before he had done speaking, behold, Rebecca, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, came out with her water jar upon her shoulder.

From this passage one can get the explanation of the previous question in the servants prayer, which included nearly all circumstances and prescribed to God. This conflicts with the doctrine of Christians and with the Word of God, which teaches that the time, place, and manner of doing something must be left to God, and that only the thing itself should be asked for, with the confidence that He will give it in His own time and place.

But if help is delayed, one should not for this reason stop praying. Nevertheless, a time or something similar can be suggested, with a condition: "Lord God, ff at this time or at this place it could40 be done as I would want it, I pray Thee not to fail me now," just as we are now praying for - 135 Philip, who is away from us and lies seriously ill at Weimar, that God would restore to him his strength and health and preserve him longer for the church and the university.41

Furthermore, it is believable that the servant prayed in this manner not only at this hour, when he was standing at the spring, but during the entire journey; and when he had been commanded to journey to this region and Abraham had assured him that an angel would be his companion, it was necessary for him to specify the place and the time in accordance with the command and promise of his master.

Nevertheless, because Abraham had released him from the obligation of the oath if he did not find a suitable wife for his son, he no doubt committed the entire affair to God's care. If God did not want to give her from this land, city, or house, He would give a much more suitable wife from another place or in another manner.

In addition, this passage presents a clear example of God's mercy and kindness in hearing the prayers of the godly. By means of this example we are invited to pray, and our faith is marvelously strengthened against mistrust and doubt. For these events have been recorded, not for the sake of the servant but for your sake and mine. Before he had stopped speaking, behold, his prayer was heard; while he was speaking, God said yes to his prayer.

Therefore let us persuade ourselves without any hesitation that God is ever so ready and prompt to hear our prayer and to grant what we ask for, as Ps. 66:20 praises Him: "Blessed be God, because He has not rejected my prayer or removed His steadfast love from me!" And the name of God that is suitable to the highest degree and proper is Hearer of Prayer. Indeed, it is just as proper as the familiar name Creator of Heaven and Earth.

And God not only hears a prayer that is offered without specifying particulars; but let us maintain that even at the very moment a prayer is uttered that which is asked for is being done or has been done, just as very many ever so pleasing words of the psalms testify, such as "To Thee they cried, and were saved" (Ps. 22:5), where simply no particular at all is added.

Consequently, the one who cries out is here; God, who hears is there. Just cry out, and you will be heard, as Ps. 34:5 urges: "Look to Him, and be radiant; so your faces shall never be ashamed." And from this source Isaiah has taken the very beautiful promise (65:24): "Before they call, I will answer; while they are yet speaking, I will hear." Thus in one place Bernard has stated excellently and piously:

"Brethren, do not despise your prayers; but know that as soon as you begin to pray, your prayer is read and written down at once in the presence of the Divine Majesty."42

Of this way of praying all the monks have no knowledge, for they merely mumble their prayers on account of obedience to the church or to their own rule. Accordingly, you should pray with such trust and full assurance that you maintain that your prayer has been heard before it leaves your mouth. But if what you are asking for is not granted so quickly, your prayer will not on this account be in vain. It will be granted in His time, and what you wish will be granted, or something far better and more desirable.

Therefore let there be no doubt whatever about being heard. Indeed, when I ask God to hallow His name against the pope and against the Turk, I know that my prayer has certainly been heard before I add the amen; for before I have begun to pray, God has seen the motion and the desire of my heart, and this He sees and hears far sooner than my lips utter the words.

But hindrances of many kinds are put in the way, for the devil resists and disturbs this confidence in whatever way he can. Our flesh and hearts do not burn with faith; nor are they stirred by constantly meditating on and dealing with the statements and examples of this kind that should be reflected on by the heart and often repeated for the purpose of stirring us up to prayer against the pope and all potentates who persecute sound doctrine. But if the desired effect or result does not follow this year, it will surely follow in another year.

But among all the examples of prayers the one described in Dan. 9:20–21 is outstanding and a jewel, so to speak. I earnestly commend it to all godly people. Daniel says: "While I was still speaking and praying, etc., behold, the man Gabriel, etc." All this is described, not in order that we should read it only once in passing, the way we are accustomed to become acquainted with secular examples, but that we may be instructed, and in such a manner that we maintain that it pertains to us. Nor should we have any doubt about being heard; but we should leave the place, the time, and all particulars to the will and counsel of God.

- 136 Whoever does this will experience through the actual result how wonderful the power and efficacy of prayer is. For "likewise the Spirit also helps us in our weakness … and intercedes for us with sighs too deep for words" (Rom. 8:26). And Eph. 3:20 states: "Who is able to do far more abundantly than all that we ask or think." We ask solely for these outward blessings: peace, quiet, good health, and the things necessary for this life. But God's power surpasses all our understanding, hope, and asking.

Consequently, God bestows on those who call upon Him more and greater things than the human heart can comprehend or request; for we worship Him whose power and beneficence are boundless. Indeed,

He also determines all the particulars, the place, the time, and the person far better and more successfully than we would prescribe with our thinking. Therefore let us habituate and stir up our hearts to prayer, in order that many may pray together; for the greater the number of those who will pray, the more quickly and more abundantly they will get what they ask for. But one must pray in the name of Christ, not of Mary, Peter, or other saints, as the papists are in the habit of doing. But of this we have often spoken elsewhere.

Up to this point Moses has described the faith and prayer of the servant; for faith must precede in all our works and activities, even in the smallest. Whether we eat, sleep, or engage in domestic or civic services, everything should proceed Prom faith, prayer, and thanksgiving, since the works of the godly should be good and pleasing to God. This cannot be the case unless fervent faith and prayer to do and direct everything are present. Paul suggests the same thing in Col. 3:17: "Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through Him."

This eulogy of faith, which makes everything pleasing and acceptable to God, is followed by a description of hospitality, which is often praised elsewhere in Holy Scripture. Moses relates an example of this in this whole wordy chapter. To irreligious minds or hypocrites his words will seem to be unprofitable, boorish, and vulgar; and if, as they think, he is speaking in this way, what he is saying is without God, faith, and prayer. But with God everything is excellent and magnificent.

16. The maiden was very fair to look upon, a virgin, whom no man had known. She went down to the spring and filled her jar, and came up.

17. Then the servant ran to meet her, and said: Pray give me a little water to drink from your jar.

18. She said: Drink, my lord; and she quickly let down her jar upon her hand and gave him a drink.

Holy Scripture also praises Rebecca's beauty, for beauty is something good created by God and should by no means be despised. A little drop of external pleasure is granted to the flesh, since our nature has been either so corrupted or so created that we have a greater fondness for women who are beautiful, especially for those who are respectable, well-mannered, and endowed with fine talents, those who show some promise that they will make good housewives. Such women are very excellent gifts of God.

Moreover, this, too, is intended for our instruction, when Moses relates in such detail that Rebecca was endowed with beauty, a very fine disposition, and outstanding virtues, and, in addition, was born of pious and respectable parents; but there is no mention of wealth, because it is nothing compared with those gifts.

Nowadays, of course, people strive for and seek to get almost nothing but riches. But Holy Scripture describes Isaac's bride in this manner, that she was a beautiful virgin, chaste and modest, endowed with good manners, intelligent, sensible, and obedient to her parents. A woman like this certainly does not need great treasures, but through her God grants an exceedingly great treasure. On the other hand, a woman who has crude manners, is stupid, lacking in good sense, not alert, and, in addition, is suspect as to her chastity will bring with her all faults, misfortunes, and afflictions, no matter how rich she is. In short, let him who desires to have a good wife call upon God. He will hear him when he prays and will grant one who, if not endowed with all virtues as Rebecca was, is nevertheless suitable and respectable.

Rebecca's manners and upbringing are also depicted when Moses relates that she went out to the spring and carried a jar to draw water. From this it is evident that she was not a lazy virgin accustomed to leisure and luxury. No, her mother taught her and accustomed her to the usual works in the household, no matter how mean or irksome they were. She used her as a servant or handmaid. For this reason she sent her to fetch water. Rebecca herself serves her mother in sincerity and obedience. She concerns herself with nothing else than the performance of her duty in those things which the mother

- 137 of the house commands. And she was destined to be the mother of prophets, of patriarchs, and of The only thing our girls know is how to dress gorgeously in purple and fine linen. But of the other adornment, that of good manners, they have no knowledge. This girl, however, you see adorned in such a manner that she is suitable and useful for the saintly man and worthy Of becoming a mother so glorious that her womb will produce that divine fruit. I am not at all disparaging the praises of others; but even if they are, or at some time were, rich and beautiful, they must not be compared to Rebecca.

Moreover, hospitality is added to the other virtues. For when Rebecca comes up again from the well—which evidently was in a deep place, so that one had to go down on steps—the servant says to her: "Give me a little water." And now observe what good order there was among those nations. The servant watches Rebecca returning from the spring and runs to meet her. But he asks modestly and bashfully: "Pray give me a little water to sip from your jar." Thus in Acts 20:1143 Luke says about Paul that he broke the bread and tasted it, but he does not say that he ate it. Great humility and bashfulness are evident in the servant, just as the virgin shows remarkable kindheartedness and hospitality; for she hastens to offer him a drink at once and tells him not only to sip but to drink enough; and she hands him the drink.

Great praise is due this nation because of its extraordinary modesty and kindheartedness, which had their origin in the religion of the fathers and in their knowledge of God. Rebecca addresses the servant most respectfully and calls him lord. Peter makes very much of this word when he says (1

Peter 3:6) that Sarah honored Abraham, not as her equal or husband but as her lord. Thus Rebecca treats the stranger and foreigner with respect and calls him lord.

This discipline originated with the fathers, who accustomed their young people to hospitality, so that they washed the feet of strangers and gave them food and drink as though they had been intimately known to them. Thus Paul says about widows in I Tim. 5:10: "As one who has brought up children, shown hospitality, washed the feet of the saints, relieved the afflicted."

Among us examples of these virtues are rare, for here we are not living with human beings but with swine. They have no sense at all; nor do they learn anything either about faith or about good manners. Therefore we need patience on account of the glory of God, who has put us in this place. But Rebecca has learned kindheartedness, politeness, and pleasantness in manners from her parents.

Therefore she offers a drink to the servant with respect. "Drink, my lord," she says. Among other rather polite nations you will still find similar urbanity. The Italians say: Mi ser si ("Yes, my lord").44

Germans whose upbringing is a little better and who are more civil say: "Lieber freund, lieber knab."

In this barbarian land you will hear nothing like this. Therefore let us shun those faults and such rudeness of manners, and as a result of these examples let us learn to improve our manners.

19. When she had finished giving him a drink, she said: I will draw for your camels also, until they have done drinking.

20. So she quickly emptied her jar into the trough and ran again to the well to draw, and she drew for all his camels.

It is not hospitable enough to have given him a drink; she also gives a drink to the camels and the rest of the servants. She is so obliging and godly that she does not consider it beneath her dignity to be the maidservant of the stranger and his camels. For this reason she is later on raised to such a high position of honor that she becomes a matriarch. These were evidently the customs of the most ancient fathers, who accustomed their children to the ordinary duties of kindheartedness and respect toward any people whatever, in order that they might be ready to serve others and to converse with them in a pleasant and friendly manner.

These virtues the Holy Spirit commends in this passage. He even describes every particular and motion, in order to indicate that all the works of the godly which proceed from a pure and believing heart are most pleasing to Him. And Moses adds once more that Rebecca was quick, because nimbleness and speed have always been praised. And Paul requires it in Rom. 12:11: "Never flag in zeal." Because a favor granted tardily is no favor, he who gives quickly gives twice.45 Hence we should be prompt and ready to perform our mutual duties of hospitality and friendship, since we see that they are inculcated in this chapter so copiously and carefully. Above (Gen. 19) we heard the same thing about Lot, how he entertained the angels; but it should not annoy us to read and hear the same

- 138 things more frequently, since the Holy Spirit does not disdain to describe and relate these facts with so many words.

Throughout the entire narrative are scattered most beautiful incidents pertaining to manners that must also be traced back to God, because they are gifts of God put into practice not only in the spirit but also on the outside and toward people; for God is also the God of the bodies. Therefore He provides us with bodily gifts, and He wants us to enjoy these gifts with gladness.

These gifts seem secular and profane. A Stoic or a Pharisee would ask whether they are lawful.

People of this kind are exceedingly disgusting. They allow the body no delight and joy at all. It is their religion which Paul describes in Col. 2:23, namely, not to spare the body but to torture and kill it until it is reduced to nothing. Thus it is said of Bernard that in order to overcome his lust he tormented his body to such an extent that eventually the brothers could not associate with him because of his stinking breath.46 God created body and soul, and He wants recreation allowed to both, but in a definite amount and manner.

21. The man gazed at her in silence to learn whether the Lord had prospered his journey or not.

The servant was amazed at such quickness and dispatch on the part of the girl, who is so prompt and eager to serve him and his camels in such a kindly manner. And instantly it entered his mind that his prayer had been heard. Hence such surprise and amazement. For he thought: "This is not the bride, is it, who is so suddenly appearing to me when I am not yet expecting her? Surely it is."

All this belongs to the previous comfort concerning the hearing of prayers, namely, that God grants more than we understand and ask for. Thus I never thought or hoped that the Gospel would be spread abroad so widely in so short a time as has happened thus far through the boundless kindness of God. I did not dream anything of that kind when I began to teach. Therefore it is amazing and deserving of our wonder, and it should give us proof of the boundless goodness of God. Thus the servant no longer has any doubt about the girl but is sure that she will be the bride. And now he is thinking about approaching her parents, and he explains to the girl his intention and the purpose of his journey.

22. When the camels had done drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels.

What is related in this passage seems completely carnal and worldly to reason, and I myself wonder why Moses has so much to say about such unimportant matters when above he has been very concise in the case of matters that are far more sublime. There is no doubt, however, that the Holy

Spirit wanted these things to be written and to stand out for our instruction; for in Holy Scripture nothing unimportant is put before us, and nothing unprofitable. But "whatever was written … was written for our instruction" (Rom. 15:4). God wants to be acknowledged in all things, the greatest and the smallest.

Above (Gen. 19:24) Moses uses only a few words to tell about the burning of Sodom and about the trial Abraham underwent when he was ordered to sacrifice his son (Gen. 22:2 ff.), for these are lofty matters. Unless a man is spiritual, he does not easily understand them. But things that are external, on the body, we grasp somewhat more easily. For this reason God speaks with us about these at some length. Therefore let it not annoy us to read or ponder the things that are described rather wordily in this chapter. Although the article of faith and justification is not taught, nevertheless matters pertaining to good manners are dealt with, just as examples of kindheartedness and beneficence toward strangers will follow. This chapter has invited us to Rebecca's marriage. Therefore let us hear the nuptial song as an example for young people, in order that they may learn to have honorable sentiments about marriage and both sexes, matters that are disparaged among the heathen, as can be observed in the Greek and Latin poets; for young people consider solely the flesh and thus insult God the Creator. We should put the text of Holy Scripture before their eyes.

The word ֶנֶזֶזם occurs often in the Holy Scriptures, and I believe that through careful observation I have discovered its real meaning. The Latin text has inauris, "earring," which is a jewel that is hung on the ears, as the historical accounts relate about the Ethiopians and about Cleopatra, among whom this ornament was in common use. But this is not the real force of the word; as Jerome, too, believes, it really means a small crescent or frontlet, a kind of semicircle from one ear to the other.47 Our virgins use pearls and gold braids in place of this ornament. But the one mentioned here was solid gold.

- 139 Thus in Prov. 11:22 it is stated: "Like a gold ring in a swine's snout is a beautiful woman without discretion." This is the same as if one said in our proverb that beauty in a doltish woman is like a crown on the head of a sow. Thus Aaron made a calf from earrings (Ex. 32:2 ff.),48 which were ornaments not only of the women but of men, virgins, and matrons, the way women wear their gold braid under their veils.

From this came the plate on the forehead of the high priest. It was a kind of semicircle. He had a miter of fine linen and on his forehead a semicircle of gold. From this came the diadem of kings, who wore miters. The orientals wore white ones, as the Turks do today; but the Romans wore purple ones, a beautiful red cap surrounded by a golden ornament. Later crowns of solid gold were worn, just as the pope wears a triple crown. The emperor of Turkey, as I hear, has a sextuple crown; but this is because of the degeneration from the simplicity of antiquity.

The servant gives Rebecca a golden ornament of this kind, a small headband or golden crescent, that is, a golden fillet or braid around the hair, and two יםדיִמִצְ, "arm rings." Our German word geschmeid, or armgeschmeid, corresponds to the Hebrew. Matrons in particular adorned one arm with gold or gems. The servant adorns both. But, as I stated before, this seems altogether worldly and like luxury. A Franciscan would undoubtedly condemn this; for it is a religious obligation of the Franciscans not to touch gold and silver with their hands, although in their hearts they foster ravenous hunger that is insatiable. Because of this hunger49 they long for and consume the wealth of the entire world. Hence these things are pointed out in opposition to the hypocrites, in order that we may hold to a middle course. For God does not want those things to be condemned. No, He wants weddings to be regarded with honor, in order to attract young people to an honorable marriage in contrast with pollutions of every kind and with promiscuity. Therefore He praises this moderate and honorable display and wanted it recorded. In the eyes of the monks it appears to be luxury. But it was His purpose to bear witness that the finery, the banquets, and the merriment connected with the wedding meet with His approval because of the final cause of marriage, which is the begetting and upbringing of children and the governing of the household, the state, and the church.

This should be stressed in opposition to the gloomy hypocrites, who consider it piety and saintliness to abstain from gold, silver, food, clothing, or the like. Such abstinence does not please

God. Indeed, He has appointed us lords and rulers of all things, over sheep and oxen and the entire earth (Ps. 8:7–8; Gen. 1:29–30). He assigns to us not only the possession of and the dominion over things but also their use.50 He wants us to preserve our bodies, not to kill them. Therefore He has given us food, drink, clothing, the sun, and the moon; and in this way He permits display and finery at a wedding.

Let those who have been delivered from the condition human beings have in common be so; and let them delight in their gift of chastity. But this does not mean that the others sin when they marry and make merry in the manner customary at marriages. Indeed, God praises this and has much to say about married couples. Here the Holy Spirit adorns the bride in a wonderful way, as though nothing else were left for Him to concern Himself about or to teach.

But it is not our intention to provide a defense for the wicked Epicureans and antinomians in this way. If they hear this, they look for nothing but excessive luxury and gluttony, in which they exceed all bounds and transgress the laws of godliness and respectability. Thus in our customs too one sees horrible licentiousness in dress, finery, and banquets. Everyone supposes that he is allowed to do what he pleases without giving any consideration either to his station or to respectability. The burghers want to outdo the nobles with their expenditures and splendor; the nobles want to equal the princes and kings. This is departing too far to the right.

We condemn the Stoics and the monks, who believe that these worldly things, as they call them, are condemned by God. They praise their own works as heavenly and spiritual and refrain from these permissible joys with the most impious aim, as though they had a unique way of worshiping God which earns for them and others the remission of sins. Therefore let him who is able adorn himself, and let him even wear a golden garment in order to contradict their superstition and to tread it underfoot. For God has given us physical gifts that we may make use of them. But we should do so with thanksgiving.

- 140 On the other hand, we also condemn the excess and luxury of those who want to adorn themselves, to dress, and to revel in an extravagant manner without any fear of God. These people—Rebecca and her parents, likewise Abraham and Isaac—lived in great humility and godliness, and they used this display (1) to honor marriage and (2) on account of the future generation, the church, and the state.

And they did so in the fear of God, in faith, and with thanksgiving.

Hypocrites do not do this. They imagine that they are showing deference to God if they abstain.

Nor do gluttons, who imagine that it is godly and permitted to stuff themselves and to misuse the creatures of God, observe moderation. Thus neither hypocrites nor gluttons have a correct understanding of Scripture. There is a time for feasting, fasting, mourning, and rejoicing. It is proper to mourn with those who are mourning, and God says (Is. 66:2) that He will dwell with the humble and contrite heart that trembles at His words. On the other hand, He does not hinder an upright and believing heart when it rejoices in the Lord. As a matter of fact, He praises it. One should live a spiritual life, but in such a manner that the physical life, too, has its recreation, especially among those who are in great troubles or trials and are plagued by sleeplessness. They should drink more plentifully, in order to induce sleep; for Holy Scripture says (Ps. 104:15) that wine was created to gladden man's sad and afflicted heart. Let him eat and drink, in order that body and soul may come together again.

Hence we ought to steer a middle course,51 lest we become either Epicureans and dissolute or hypocrites and gloomy monks. Weddings should not be stripped of respectable displays and of respectable pleasures; but excesses by day and by night, extravagance in clothing, or unseemly pranks should in no wise be tolerated, because they are condemned in Holy Scripture.

Besides, God dislikes gloominess and is fond of a cheerful and upright heart; for there is enough other affliction and sorrow which the devil inflicts. The body must receive its honor and care, yet in such a way that it does not become wanton and addicted to every kind of depravity. Therefore a godly husband who carries heavy burdens in the government, in the church, or in the household should seek refreshment for his spirit. But if he is idle and devotes himself solely to swilling and gormandizing, he is committing a grave sin.

25. She added: We have both straw and provender enough, and room to lodge in.

The Holy Spirit is delighted by this example of hospitality. Therefore He uses many words to bestow rich praise on it. But the girl promises something which is not in her power; she invites the servant into her father's house, although she is only her mother's maid. From this it is clear what was customary in the families of the saints and what the training was. Thus it was stated above about Abraham (Gen. 18:1) and Lot (Gen. 19:1) that they were always ready and sat at their doors and looked for guests. For this reason Rebecca has no doubt that her parents will receive the servant with the greatest goodwill. These words are high praise of kindness, affection, and hospitality, virtues in which the saints trained their children so that they would be generous and hospitable, especially toward patriarchs, prophets, and those who were disseminating the Word and the heavenly doctrine.

Let us, too, strive to follow and imitate this.

26. The man bowed his head and worshiped the Lord, 27. and said: Blessed be the Lord, the God of my master Abraham, who has not forsaken His steadfast love and His faithfulness toward my master. As for me, the Lord has led me in the way to the house of my master's kinsmen.

28. Then the maiden ran and told her mother's household about these things.

Now that the servant has obtained his request and is glad because the bride has presented herself, he is mindful of God's beneficence and kindness and his own gratitude. Here, therefore, the proper measure of joy and display is prescribed, namely, that they should be of such a nature as not to offend the conscience or burden it with sins but to preserve the fear of God, faith, prayer, and thanksgiving.

The servant bows and gives thanks for the successful completion of the journey. Even though this is a small and worldly matter, he nevertheless praises God. Thus nothing is so paltry and inconsequential that it cannot be turned into a sacrifice and into worship of God; and in everything that is said and done God should be kept constantly in mind, in order that people may discern the gifts that have been bestowed by God and may be grateful. It is a trifling matter to look at a girl and to give her earrings. Nevertheless, they are all gifts of God, even though they are not great but are small; for the - 141 same God dispenses both kinds. Therefore one owes God worship, thanksgiving, and gratitude in very small matters just as in matters that are great. May the reverence and remembrance of God as the Author and Preserver of all things never disappear from the hearts of the godly!

"Thus a man will be perfect and equipped for every good work" (2 Tim. 3:17), because he has been so trained that he maintains that God graciously bestows all good things, the smallest and the greatest, and says with this servant: "Blessed be the Lord, the God of heaven and earth." The life of such people is truly holy and is pleasing52 to God in all their activities, whether they eat, drink, sleep, or are awake.

In this passage Moses, as he frequently does elsewhere, hints at the Trinity in the Godhead when he says: "Lord Gods."53 Thus also in Deut. 6:4: "Hear, O Israel: The Lord our God is one Gods." In all things God is one God, and He is to be worshiped by us in this way if we follow the Word; but when another manner of calling upon or worshiping God is adopted without the Word, then He is not one

Gods. Evidences of this kind should be noted, because they bear witness that the saintly fathers understood the mystery of the Trinity, which is preached to us in clear and plain language.

The servant repeats and counts up in his mind the kindnesses which God has shown to his master in accordance with the promise made to him by Abraham, namely, that the Lord would send His angel; and he feels that this promise has now been fulfilled. It is as though he were saying: "God has shown my master many kindnesses, and He is keeping the promise made to him; He is truth. Thus He has brought me here through the hand of the angel. I was on my journey; but I did not know the way, and I was unable to be my own guide. But the Lord God led me, just as a shepherd goes ahead of his flock and leads it (John 10:4). His angel went before me in accordance with His promise and truhfulness and has brought me to the house of my master's brothers."

The girl heard this giving of thanks and at the same time the name of Abraham, her blood relative.

But up to this point nothing has been said by the servant about a marriage; only small gifts have been presented. Now she hastens home and reports to her mother in accordance with these words; that is, that Abraham, her great-uncle, had sent this servant. And once more, just as above, it is stated in the text that she ran. It is Moses' purpose to indicate the earnestness and the diligence of the girl.

Moreover, the girl runs to her mother's house. It is not that there were two or entirely different houses. No, there were separate quarters for the men and for the women. The mother of the household lived separately with her daughters and the maidservants, and there they busied themselves with the tasks of women. The men had their own place, which was suited for work done by men. Thus in our time it is customary for some spouses to have separate bedrooms. Consequently, the girl runs to the house of her mother, whose quarters she was sharing. But Milcah and Laban occupied the same house.

The Jews debate whether Bethuel was dead.54 They disregard Scripture and talk nonsense of various kinds. But the text that follows makes it clear that Laban and Bethuel were brothers. The former was the first-born; the latter was born second.

29. Rebecca had a brother whose name was Laban; and Laban ran out to the man, to the spring.

30. When he saw the ring, and the bracelets on his sisters arms, and when he heard the words of Rebecca his sister: Thus the man spoke to me, he went to the man; and behold, he was standing by the camels at the spring.

31. He said: Come in, O blessed of the Lord; why do you stand out-side? For I have prepared the house and a place for the camels.

32. So the man came into the house; and Laban ungirded the camels, and gave him straw and provender for the camels, and water to wash his feet and the feet of the men who were with him.

33. Then food was set before him to eat.

Another example and commendation of hospitality, and one that is no shorter. Laban knows nothing about the man except what he hears from his sister; and as soon as he realizes that a stranger is standing outside, he hastens toward him to invite him into his house. From those most eminent patriarchs Shem, Nahor, and Terah they learned that guests should be received with a ready and willing heart, especially godly brethren. Thus it is stated above (Gen. 19:2–3) that Lot compels the angels to turn aside and enter his house. Abraham runs to meet the three men. And Peter55 (1 Peter 4:9) enjoins us to be hospitable and to do this without grumbling and with a ready and cheerful heart.

- 142 Nevertheless, in this wretched and corrupt age of ours no one should be admitted rashly. He must bring along testimonials of pious men. At this time Germany is flooded by very many rascals and incendiaries who have savagely destroyed many towns and villages because among governments the laws concerning judicial investigations and the maintenance of discipline are altogether disregarded.56

Therefore it often happens that those who have received great kindnesses from us heap insults and abuses on us later on.

But if in spite of this some come provided with testimonials worthy of consideration, we should invite them, take care of them in a kind and generous manner, and compel them to come into our house; for we have been instructed by the example of the patriarchs and the teaching of Christ that we are receiving with hospitality not human beings but angels, yes, even Christ the Son, and the eternal

Father, in accordance with the statement (Matt. 10:40): "He who receives you receives Me." And thus your house will become a temple, yes, even a paradise and the kingdom of heaven; for where God dwells, there His temple is.

Prompted by these promises and examples, the fathers received saintly and pious guests with the certainty that they were receiving God Himself; and in this manner they made of their houses a heaven and a dwelling place of God. This they also taught their children and accustomed them to hospitality.

But at that time there was better discipline, and governments were stricter than they are in our age.

Now there is danger from people we do not know that they will poison our food or pastures, for we have arrived at the last times—times that are most productive of crimes.

But if harm were to result for anyone who kindheartedly shows hospitality to a wicked guest, he should nevertheless hold fast to this comfort, that he did it to the honor of God and with the intention of doing good. But let the heads of households be cautious, lest through lack of discretion they invite dangers for themselves.

Laban addresses his guest most courteously and respectfully and calls him "blessed of the Lord."

Consequently, he receives him as a saint or as some prophet, and this is a fine example of that statement in Matt. 10:40: "He who receives you receives Me."

And Laban adds: "I have prepared the house and a place for the camels." In the Hebrew the verb is very graphic: "I have cleared all corners (Ich hab ausgeraumpt auss allen winckeln). There is no corner that is not open to you." The Holy Spirit seems to delight in recounting this. Therefore He used such clear words, for He wanted to indicate a heart that was prompt and joyful in showing hospitality.

Yes, Laban performs even the menial services; he unharnesses the camels and washes the servant's feet. This was customary among that people and is a praiseworthy practice which St. Paul commends in 1 Tim. 5:10. Our bishops and papists imitate it on Maundy Thursday,57 but they merely amuse themselves with their pretense of humility. Afterwards they wash their hands in the blood of the saints and of those who profess sound doctrine.

But he said: I will not eat until I have told my errand. He said: Speak on.

This entire chapter presents an example of a faithful servant and a godly and saintly deputy. The servant abounded in faith, in saintliness, and in virtues of every kind. In him are missing none of those qualities that are required in a faithful servant. He has found magnificent lodging, a generous and friendly host, and very splendid furnishings; but all these things do not keep him from carrying out his orders first of all.

Consequently, this Eliezer is an example for all who are in the office and state of a servant. Our age has no example to equal this one. But everybody is complaining about the malevolence and the unheard-of insolence of domestics who do not serve their masters but give them orders. The Holy

Spirit does not approve of such servants; they are an abomination in the sight of God and slaves of the devil, whom they serve and obey. We have Paul's admonition in Col. 3:22: "Slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord." But among thousands one would hardly find one who would pay attention to this. Nevertheless, these facts must be taught and impressed, and the insolence of domestics must be condemned.

This godly and saintly servant, who first of all wants to carry out his master's command, however trivial, with regard to seeking a wife, is praised because he esteems his masters command highly and knows that he is serving God in any duty. Therefore he was full of faith and of the Holy Spirit. Thus

- 143 Joseph, too, faithfully served his master in Egypt and for this faithfulness received the outstanding reward of being elevated to royal rank; and I have no doubt that later on the lot and rank of this servant was improved.

For the servant observed Paul's admonition—"not with eyeservice"—in an excellent manner when the master was watching. But he is just as faithful and diligent when his master is absent as he is when he is present. Indeed, so far as he himself was concerned, the proverbs that say: "The master's eye fattens the horse," "The best manure is that which falls on the field from the masters sole," and "The forehead is in front of the back part of the head" lost their force. All these proverbial statements find fault with and make accusations against the deceit and the laziness of servants. Thus in comedies one finds again and again exceedingly familiar complaints about the wickedness of servants; for on the basis of experience we are forced58 to admit what is stated in the Greek proverb: "In every house the master is the only servant." Eliezer's faithfulness and diligence invalidate all these statements; for he is Abraham's eye, and from his sole falls the manure.

These examples of godliness are praised by the words and writings of the Holy Spirit. They are trivial, of course, and pertain to the household; for the servant does nothing else than proceed with camels and carry gold. All these are human, worldly, and carnal works; but they are very good and very saintly because they spring from his utmost godliness and faith toward God, and surely from obedience and faithfulness to his master.

These facts had to be pointed out to servants and domestics. Indeed, it was necessary to set them against the works of the monks that are so well known. For Holy Scripture praises these menial works in the household and in civil life and extols them most abundantly, because they are good for the establishment and preservation of the household and the state, yes, even of godliness and religion.

34. So he said: I am Abraham's servant.

This pride of the servant is beautiful and godly, for he boasts of his master and puts on airs because he is the servant of a man as great as Abraham. It is as though he were saying: "I am the ambassador of a king, a prince, or some monarch." To us it appears insignificant and trivial that he boasts of being the servant of Abraham, but he himself regards this as very important. In this way he seeks to gain their goodwill. Indeed, he wrests this from the Syrians. "Has the name Abraham ever come to your ears?" he asks. "I am his ambassador."

But with this pride the servant combines the utmost courtesy and modesty, for he says nothing else about himself than that he is a servant. Yet he is a prince in Abraham's house. The management of the household had been entrusted to him.

Therefore this is honoring his master as Paul admonishes (Col. 3:23): "Whatever your task, work heartily, as serving the Lord and not men." This man read and fulfilled the letters of Paul before Paul was born, and he concludes very correctly that he is serving Abraham, not as a human being but as a prophet and patriarch of God.

Consequently, the servant does not say in vain: "I am Abraham's servant; of this I am boasting even though I am not worthy of this honor. But I am serving him gladly and heartily, because I know that he is a son and man of God. Who would not gladly serve such a man?" For he is convinced that his master is held in such high esteem by God that on his account He sends an angel as a companion for the servant.

Therefore this is an outstanding example of proper conduct. It confirms the injunction of St. Paul and teaches that servants should serve gladly because they are sure that, when they serve their masters faithfully either in their absence or in their presence, they are serving the Divine Majesty. And if we were not so blind and insane, we would thank God for the certain knowledge that we are serving God, not men, and that He so richly overwhelms us with good works and with His services. For whatever household tasks a servant performs in the house, even if he sweeps the house, he should be sure that he is performing this service for God.

But such is our foolishness that we think: "If I were able to serve the Lord God in heaven, then I would be willing to boast. These tasks are trivial and ordinary." It is then that our flesh betrays itself; it does not believe it to be true that a servant who obeys his master is serving God—likewise a son, a daughter, a maid, or a pupil who obeys his teacher. For if we believe this, then all our works would be done with pride, joy, and gratitude. But because we do not have the Holy Spirit and do not believe that - 144 master, mistress, pastor, teacher, and the like are a divine ordinance, our obedience flags completely.

Otherwise we would submit with joy.

If God were to order you with a new and unusual command to go for the purpose of bringing greetings to some friend or prince, you would do so with the utmost eagerness and without any delay.

Why do you not do the same thing when your master or your parents give you an order? For God is giving you the same command and order through your master or parents, as Paul attests (Col. 3:24):

"You are serving the Lord Christ."

But who acknowledges or believes this? How much complaining there is in our day on the part of magistrates, masters, parents, and teachers! Men seem to be altogether frantic and to be driven by madness, yes, even filled with horrible murder. For children kill their parents—not with the sword; but through sadness of heart and sorrow they sap the strength of their parents, who are consumed by love and affection for their children, although they should be gladdened and refreshed by their children's obedience. Domestics cause their masters to waste away solely because of the grief that is felt as the result of the insolence of the domestics. And thus all the lower classes grieve the Holy Spirit. This is worst, as is stated in the Epistle to the Hebrews (13:17): "Let them do this joyfully, and not sadly, for that would be of no advantage to you."

Therefore examples of this kind should be carefully noted, in order that we may learn how important a matter it is faithfully to serve the masters who are set over us; for however contemptible and trivial our service or obedience may appear, they are nevertheless set over us by divine ordinance, whether in the household or in the government. But if you show the obedience you owe, you have a gracious God, a quiet heart, and a master who blesses you. If not, God is offended, and on account of your obstinate disobedience you cannot have a quiet conscience; you have lost the Lord God from your heart, a good conscience, and every blessing.

35. The Lord has greatly blessed my master, and he has become great; He has given him flocks and herds, silver and gold, menservants and maidservants, camels and asses.

36. And Sarah, my masters wife, bore a son to my master when he was old; and to him he has given all that he has.

37. My master made me swear, saying: You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell;

38. but you shall go to my father's house and to my kindred, and take a wife for my son.

39. I said to my master: Perhaps the woman will not follow me.

40. But he said to me: The Lord, before whom I walk, will send His angel with you and prosper your way; and you shall take a wife for my son from my kindred and from my father's house;

41. then you will be free from my oath, when you come to my kindred; and if they will not give her to you, you will be free prom my oath.

42. I came today to the spring and said: O Lord, the God of my master Abraham, if now Thou wilt prosper the way which I go,

43. behold, I am standing by the spring of water; let the young woman who comes out to draw, to whom I shall say: Pray give me a little water from your jar to drink,

44. and who will say to me: Drink, and I will draw for your camels also—let her be the woman whom the Lord has appointed for my masters son.

This is a lengthy repetition of what was said above and it is proof of the faith and diligence of the servant. Now, however, the servant is praising his master. "I am not the only one who is serving this master of mine; the angels, too, are serving him. Besides, he is an important man who has been greatly and richly blessed by God. Indeed, he is famous not only on account of his wisdom, devotion, and godliness in the church and in the state, even among kings"—as has been related above in the account about him—"but also in his household, on account of the physical blessing: the gold, the silver, the servants, etc."

The servant puts primary emphasis on the fact that Abraham owes an the great wealth he has in such abundance to the blessing of God, for he regards all this in faith. The gifts themselves, of course, he considers of less value. It is most important by far that whatever he has is a gift of God, and that whatever is under his management is from God. "But I have been appointed," he says, "to guard these

- 145 things and to manage his household. Therefore you do not have an ordinary guest; you have an ambassador of God."

Surely one could not blame anyone who understands this for wishing that in preference to all other honors in this life he, too, were a servant of this master. But nobody gives thought to these things and traces them back to God as the Author and the Bestower, as this servant does. It is true especially of avaricious persons and of those who devote themselves to unlawful gain that they do not discern the gifts of God.

Then the servant goes on to add: "I shall recount not only those great and excellent gifts of God but also the miracles which prove that God is with my master Abraham. Sarah, his wife, was barren and was exhausted by age. She was incapable of giving birth to children. But she bore a son, whose name is Isaac, for my master." He undoubtedly enlarged on the fact that Isaac was born of an aged and barren mother, and related in greater detail what is described here in few words.

And this is praise of godly and Christian service. Those who are in a lower class should know that their calling carries with it the same honor and lofty spirit that their masters or other, higher classes have; for whatever prestige or distinction attaches to their superiors, this the servants have in common with them, and the servants share in the honor for which they praise their masters.

"But what is the purpose," you will ask, "of this lengthy repetition?" In the first place, its purpose is to honor and commend betrothals, which should not be clandestine. It is altogether civil for the servant to speak highly of the riches of the master and his son, but this is repeated in order that we may know that it is not only not a sin or condemned by God but even honorable and praiseworthy before God to praise a suitor. Nor does this lengthy narration deal only with Abraham or the servant; it is praise of the suitor, whom it is proper to honor in words and to commend to the girl because of his respectability, fine appearance, wealth, and parents. On the other hand, words of praise for the girl— that she is chaste, well brought up, and born of pious parents—are also necessary. All these things belong to marriage and to preparing for a wedding. They are pleasing to God. In addition, therefore, to carrying out the other instructions with regard to finding a bride, the servant praises Isaac for his good qualities and because of the wealth his father has given him.

In the second place, these words serve to confirm our conviction that secret betrothals by which some worthless fellow secretly steals a son or a daughter from respectable parents should not be permitted. Therefore we are fighting with all our might against these devilish deceptions, since in this passage the Holy Spirit lays such careful stress on the wish and the consent of the parents and also of the groom and the bride.

And this praise of Isaac is introduced, and all particulars are gathered together, in order that the heart of the girl may be explored, lest it seem that she is being compelled to marry a man whom she dislikes. Therefore the servant reports that Isaac is a decent and virtuous young man, that his parents are godly, and that his religion and doctrine are in the entire household.

In his decrees the pope declares that an error and a condition dissolve a marriage which has not only been entered into through the exchange of vows but is fully valid and ratified. He lists 15 impediments to contracting a marriage. But he says that those two dissolve a marriage that has been contracted and consummated.59 According to his laws, Jacob and Leah can separate, because Jacob had not chosen Leah but was deceived in respect to her person through some error and in a fraudulent manner.

Should fraudulent acts, then, not dissolve a secret betrothal when some imposter surreptitiously carries off my60 daughter against my will or without my knowledge? In order, therefore, to guard beforehand against tricks and mistakes, there should be mutual consent of the parents on both sides, and the mutual personal acquaintance of the groom and the bride to make the marriage truly valid and ratified and to avoid the necessity of dissolving it because of some condition or mistake.

Therefore secret betrothals must be condemned as a Lerna61 of countless evils, and in order that we may be able to beware of all these evils God has pointed out a very excellent arrangement, namely, that marriages should be entered into with the advice and consent of the parents and also of the groom and the bride. Furthermore, we warned above that parents should not misuse their right and should not tyrannize their children.

- 146 Then, because this entire repetition pertains to the description of the display connected with a marriage and a betrothal, it should be referred to the commonplace—also treated of above— concerning the dignity of marriage, namely, that this kind of life is pleasing to God, because the entire world has been blinded to such an extent by original sin that it cannot become aware of the works of God or recognize the glory of God in them. Again and again the writings of Latin and Greek authors disparage marriage. They pick out what is bad in it, but what is good in it they conceal.

But in marriage there are two evils which sin and the devil have inflicted. The one is sin and imperfection; the other is death. Those two evils have so marred and corrupted our entire nature that reason can see nothing in the female sex but weakness and annoyances. In addition, there are pains, sicknesses, and endless misfortunes, which are offensive to people and make important men even more hostile to this ordinance, as though these two evils adhered to women alone, when in fact we men have faults that are far more disgraceful: pride, avarice, and the like, because of which we create upheaval in governments and churches. Add pains and sicknesses of every kind.

Therefore if these facts had to be compared with one another and entered into a list or a book, far greater evils would be discovered in men than in women. But such is our wretched condition and foolishness that we cannot discover and see anything good but see only those things that the devil has put into our senses and into the powers of soul and body. This has led to so many more insults of the female sex than of the male.

Accordingly, we should put forth as much effort to make clear and to praise God's work and the divine glory in the divine ordinance as the devil has put forth to becloud what God has ordained.

For everyone will have to agree that this sex62 is a creature of God. Moreover, Scripture states (Gen. 1:31): "God saw, and they were very good." The devil conceals those good things by means of his insults, and he is in the habit of mentioning and pointing out the things that are bad. We, on the other hand, should consider the use and the good things; for these good things surpass the faults and the evils to the extent that the kindness of God is greater than the devil's malice. But if we were able to see clearly the excellence of nature as it has been created, then we would be blessed, just as we shall understand perfectly in eternal life.

As I have stated before, this sex has faults that are certain: death, that is, all kinds of punishments, sicknesses, and discomforts which pertain to death not only in the case of the mother but also in the case of the offspring. She is morose, the children are unruly and unrestrained, and the neighbors are mischievous and malevolent. But we are speaking about the faults that are within the bounds of marriage and do not separate spouses as adultery does.

But all these faults should be buried by the good things and the advantages that have been mentioned in opposition. For even though the female sex is the weaker and carries around with it very many faults in the mind as well as in the body, nevertheless that one good thing, the womb and childbearing, covers and buries them all. This dialectic argument and proof is very strong; it penetrates and prevails. Nothing could argue and convince as powerfully as it does—not beauty, not morals, not wealth, or whatever other endowments women have.

With this boon Adam, too, covered all faults and disadvantages when he gave his wife the name Eve, which means life. Life overcomes all other things, whether bad or good, and has its origin from woman. For nothing lives without the womb, birth, milk, and breasts. All kingdoms, empires, prophets, and fathers have had their origin from this source.

Consequently, God has placed in woman His creation of all human beings. Likewise the use of creation, that is, conceiving; giving birth to, nourishing, and bringing up children; and serving her husband and managing the home. Thus among all the exceedingly bad faults and evils this indescribable good shines forth. This very brief eulogy includes everything Adam summed up in one word by calling his wife Eve.

Thus woman is the mother of all human beings. She carries human beings in her womb, brings them forth into this world, nourishes them with milk, and takes care of them by bathing them and performing other services. What would kings, princes, prophets, and all the saints be if there had been no Eve? For God does not make human beings from stones; He makes them from man and woman.

This argument should be advanced in opposition to the papists, to those who fight against God, and to all who despise the female sex. At the same time the examples of the fathers and the saints who - 147 were married should be presented. These examples bestow honor on marriage, which the entire world considers of little value and disparages, as can be seen in the poets Juvenal and Martial.63

But why do they confine their complaining to the inconveniences and not also give consideration to life in death and in punishments, namely, that human beings are born, nourished, and preserved for this life and for eternal life? They should by no means lose sight of this incalculable, incomprehensible, and truly divine good. If they kept it in mind, their opinion about this sex would be more in accordance with what is right.

In Gellius there are memorable words from the speech of Metellus, who had urged Roman citizens to marry.64 Since he knew that they were avoiding all the common discomforts of sin and death, he began his exhortation in the following manner: "Citizens, if we could exist without wives, we would not have all these discomforts; but seeing that nature has so ordained it that one cannot live conveniently enough with them or live at all without them, one should have regard for lasting welfare rather than for brief pleasure."

At that time these words offended wise men, who thought that the discomforts should have been concealed and covered. And surely you would have good reason for saying that he dissuaded by persuading. But this is the same argument that Adam had. Metellus does not deny the discomfort, but he opposes to it what is good: "If you do not marry, you will be free from great discomfort; but if you want to rule the world, wage wars, and extend the borders of the empire, there must be human beings who are living. Consequently, one must think first of all about life; for human beings who are not living will not rule and will not vanquish other nations."

Hence life is the highest good of the female sex. Life alone utterly rejects and refutes those abusive words of Juvenal and others. In order to fill a city with children and citizens, it will be necessary for people to marry. This is in excellent agreement with that one name given by our first parent—the name by which he called Eve the mother of the living, the mother who would bear children who later on would govern the state, the church, and the home, who would know God and would be saved in eternal life.

Even the patriarchs experienced the discomforts and troubles of marriage. Abraham, Lot, and the others were strangers in the land. They were tossed about by many great hardships and misfortunes; but they bore and swallowed all this calmly, mindful of that very great comfort that Eve is the mother of the living who bears and brings up children.

Therefore we must wrestle with these discomforts, because the present evils strike our eyes and senses too much. For we are not yet in that blessed life for which we are looking; we are in the life in which we wrestle and contend with many evils. But we should learn to overcome these through our knowledge of God, His creation, and His good and divine ordinance. And young people should become accustomed to true and godly opinions about the female sex and marriage.

"But," you will say, "the entire world and many wise people detest this kind of life." I answer that by that very attitude they betray their foolishness, for they direct their attention only to the faults and do not open their eyes to take motherhood into consideration. Motherhood reduces all evils to nothing.

Besides, in the Fourth Commandment God Himself bestows praise and honor on marriage. "Honor your father and mother," He says (Ex. 20:12). But whatever He has established and ordained in His

Commandments should in no wise be disparaged or spoken of irreverently. Let him who is able to be continent, be continent. Nevertheless, let him think and speak respectfully about marriage and about motherhood, which is a divine blessing and ordinance by which God preserves the entire human race in this life. I wanted to repeat these statements about the praises of marriage because Rebecca gives the Holy Spirit occasion to say so much about marriage and betrothal, evidently for our instruction and as an example for us.

45. Before I had done speaking in my heart, behold, Rebecca came out with her water jar on her shoulder; and she went down to the spring and drew. I said to her: Pray let me drink.

46. She quickly let down her jar from her shoulder and said: Drink, and I will give your camels drink also. So I drank and she gave the camels drink also.

47. Then I asked her: Whose daughter are you? She said: The daughter of Bethuel, Nahor's son whom Milcah bore to him. So I put the ring on her nose, and the bracelets on her arms.

48. Then I bowed my head and worshiped the Lord, and blessed the Lord, the God of my master Abraham, who had led me by the right way to take the daughter of my masters kinsman for his son.

Here the servant explains that he has not spoken the words of his prayer clearly but has turned them over silently in his mind; and he attests again that before he finished his prayer, God heard him as he was calling upon Him. But everything he says—which repeats each particular, how he came to the girl and asked her for a drink and other things—has been dealt with above.

49. Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.

This is the request. After finishing his story the servant adds: "If you are such people as are worthy of showing my master affection, kindness, and good faith." For this is the meaning in the Hebrew. In German we say: Seid yr solch leut, die yr werdt seid, das yr meinem herrn freundschafft und treu beweyset. "Mercy" in this passage is kindness or goodwill; "truth" means to satisfy the expectation and hope of someone. But again the Holy Spirit employs striking words. The servant calls giving the daughter in marriage to his master's son "mercy and truth." Everything is aimed at erasing from the hearts of people those pernicious opinions about marriage which Satan and the enemies of marriage have put into the flesh. In this passage Scripture regards it as a very great gift and kindness to give the girl to Isaac as his wife in order that the troubles and discomforts of marriage may be removed from sight and that Eve, the womb, birth, and motherhood may be presented to the hearts of people. Up to this point the servant has asked for Rebecca. Now the answer follows.

50. Then Laban and Bethuel answered: The thing comes from the Lord; we cannot speak to you bad or good.

51. Behold, Rebecca is before you, take her and go, and let her be the wife of your masters son, as the 52. When Abraham's servant heard their words, he bowed himself to the earth before the Lord.

This entire affair succeeds so easily and auspiciously because God and the angels are there to support and promote it. Besides, the Word of God finds room in Laban and Bethuel. Therefore they answer: "We gather from your words that you are the servant of Abraham and that Abraham is a servant of God." For they understand and accept those words in no other way than as if God Himself had spoken them. We would be fortunate indeed if we had the same conviction, namely, that when we hear one of the brethren or of the ministers proclaiming the Word of God, we are hearing God

Himself. If we believed this, we would be truly blessed, and it would do very much to increase and strengthen our faith and to stir up hope and all other virtues.

Certainly we should receive the spoken word of a human being as the voice of God sounding from heaven. This word of the servant is also a spoken word, just as in the ministry. Nevertheless, these saintly men conclude and declare that it is from God. Therefore this answer is very excellent and striking; it teaches and encourages us, too, that whenever we hear a pastor or a minister or servant of the church, we are hearing the Word of God.

Moreover, this must be carefully noted on account of the usual temptation; for in the entire world there is not a more submissive pupil who would put up with more masters and teachers than the wisdom of God, as Christ says in Matt. 11:19: "Yet wisdom is justified by her children." Whatever

God says or does finds countless judges, correctors, and critics, when one should rather say with these men: "These words have come from God. Therefore let Him change and correct what will seem to need changing, adding, or taking away. I am in no wise permitted to do this." But in this matter the papists, the Turks, the Jews, the Sacramentarians, and all sectarians are sinning. God grant that we may preserve the true and sound understanding of His Word.

Now this marriage was arranged and confirmed by the Lord, who brought Rebecca to Isaac, just as He had brought Eve to Adam. The Holy Spirit has given this description that we may know that the union of a man and a woman is from the Lord, especially if it takes place with the consent of the parents and the girl, as happened here. Therefore the servant adds words of thanks for the bride bestowed by God. To that extent godliness abounds in all his activities, for in small matters as well as in great thanks should be given to God.

53. And the servant brought forth jewelry of silver and of gold, and raiment, and gave them to Rebecca; he also gave to her brother and to her mother costly ornaments.

54. And he and the men who were with him ate and drank, and they spent the night there.

Two things are described in this passage: that gifts were presented to the bride and her friends, and that a banquet was prepared. Let us not suppose that these things are forbidden or condemned by God; they are proper and are approved by God, provided, however, that they are done with moderation. The jewels of gold were not golden goblets; they were ornaments and attire for women: a fillet, a jacket, a stomacher, a veil, and a cap.65 The small gifts which he gives to her brother and mother are rarer and precious products, such as pomegranates, spices, myrrh, balsam, and the like, as are enumerated in the blessing of Joseph (Deut. 33:13 ff.): "The choicest gifts of heaven above, and of the deep that couches beneath, with the choicest fruits of the sun, and the rich yield of the months … with the best gifts of the earth." He has no money, but he brings ornaments suited for the bride. For the mother and the friends he brings gifts that seemed to be appropriate for them. These things are necessary in accordance with the practices and the custom of everyday life. Christians should not disregard them.

Nor does Holy Scripture forbid them; it praises them.

- 150 When they arose in the morning, he said: Send me back to my master.

55. Her brother and her mother said: Let the maiden remain with us a while, at least ten days; after that she may go.

56. But he said to them: Do not delay me, since the Lord has prospered my way; let me go that I may go to my master.

57. They said: We will call the maiden, and ask her.

58. And they called Rebecca and said to her: Will you go with this man? She said: I will go.

59. So they sent away Rebecca their sister and her nurse, and Abraham's servant and his men.

60. And they blessed Rebecca and said to her: Our sister, be the mother of thousands of ten thousands; and may your descendants possess the gate of those who hate them!

61. Then Rebecca and her maids arose and rode upon the camels and followed the man; thus the servant took Rebecca and went his way.

This is the memorable example of the servant who is hastening to bring the bride to his master. It admonishes us never to hesitateor delay in the works of God but to remove all obstacles and whatever can hold us back in the work we have undertaken. The writings of the heathen contain the same admonition, namely, that after a matter has been carefully considered, one should hasten to carry it out, as Sallust says: "When you have deliberated, you must act quickly."66 Likewise: "Opportunity, though she has hair in front, is bald behind."67 And Bonaventure's excellent maxim is "He who abandons opportunity will be abandoned by opportunity."68

Much less, then, should procrastination have a place on the way of God; for it does exceedingly great harm, as the bride complains in the Song of Solomon (5:2–6) that, while she was promising that she would open, the bridegroom waited only a little while and mean-while turned aside and passed by.

Why did she not go at once to open without deliberation or delay when she heard his voice?

He who does not rise for the Holy Spirit in the very hour or at the very moment He calls will never take hold of Him, for the Holy Spirit does not return when He has once gone away. Thus daily experience teaches that those who delay never acquire riches and resources. Therefore they will never be learned or great men in the church. For even though it was a poet who said: "He who is not ready today will be less ready tomorrow,"69 his words apply everywhere. I have learned from my own experience that whenever it was necessary to pray, to read, or to partake of the Lord's Supper, the longer I delayed, the more disinclined I was. Then I felt least fit.

Procrastination is a hidden evil, but it is horribly injurious. The Holy Spirit does not bestow His gifts on procrastinators; He bestows them on those who are prompt, ready, and alert, as the psalmist says: "I am ready, or I have hastened, and have not delayed, have not put off to keep Thy commandments" (cf. Ps. 119:60). Thus in the case of Rebecca the Holy Spirit has commended her speed: "She quickly let down her jar" (Gen. 24:18), and "she ran to tell her mother's household" (Gen.

Consequently, the example of the servant should impel us to learn to guard against and hate this fault. Often one little hour is of greater importance for doing something very well than a month or a year would be at other times. Soldiers are of the same opinion, and the devil is attentive to every opportunity. This is why he overcomes.

The last passage deals with the girl's consent; for before the servant departs, they call her and ask:

"Do you want to go with that man?" Therefore a marriage should be brought about in such a way that we have God present. He established marriage for countless good purposes, and He Himself joins the spouses. Nor does He only join them; He also blesses them. But He requires the consent of the parents as well as of the girl, in order that there may be a lawful and truly divine union.

62. Now Isaac had come from Beer-lahai-roi, and was dwelling in the Negeb.

63. And Isaac went out to meditate in the field in the evening; and he lifted up his eyes and looked, and behold, there were camels coming.

64. And Rebecca lifted up her eyes, and when she saw Isaac, she alighted from the camel 65. and said to the servant: Who is the man yonder, walking in the field to meet us? The servant said:

It is my master. So she took her veil and covered herself.

66. And the servant told Isaac all the things that he had done.

67. Then Isaac brought her into the tent, and took Rebecca, and she became his wife; and he loved her. So Isaac was comforted after his mother's death.

Mesopotamia, the land from which the servant brought the bride, is situated toward the north; but Isaac lived in a southern land. And it is evident that Abraham had given Isaac a house of his own and domestics to be in charge of where the Well of the Living and the Seeing was. Abraham remained in Hebron. Consequently, Isaac went forth either to his father in Hebron or to some other place.

The Latin text states that "Isaac went out to meditate." The Hebrew has "to pray." But the former pleases me more. For the word חי ַַשִִׂׂ has two meanings. Sometimes it denotes a bush or a shrub, as above in chapter 2:5;70 sometimes Holy Scripture uses it for speaking, as when someone converses either with himself or with another, as in the heading of Ps. 102: "When he poured out his speech." It denotes the private and secret conversation when two who are walking together converse. At that time

Isaac did not think of his bride but went out with a friend, with whom, during their walk, he conversed about God's promises, about marriage, or about the management of the household. He conducted himself as becomes the head of the household; he talked about God and God's blessing, about managing the domestics, or about agriculture.

Finally Moses points out that Isaac received with joy the bride who was brought to him, and that he loved her. After his mother's death he spent three whole years mourning and grieving, as has been related above. But when his bride was brought to him, his grief was assuaged. The affection with which we love our wives pleases God, although this is difficult for our depraved nature, which looks only at the evil of sin and punishment and at the discomforts on the inside and on the outside. But one should rather consider that this sex has the gift of motherhood. This should be borne in mind. But many have no desire for children. The only thing they look for is the pleasure of the flesh. Later on, therefore, when they have had their fill, they begin to loathe, hate, and detest that union. But there is a difference between loving a wife and being lustful. To love a wife is not characteristic of our corrupt nature, but it is characteristic of our renewed and restored nature.

Next Rebecca's modesty is praised, because she covers herself with a veil when she sees Isaac.

This conduct is a sign of a most excellent upbringing and of a virgin who has been reared chastely and modestly, who shrinks from looking at men, even at her bridegroom.